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Affected files: Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 23.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 24.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 25.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 26.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 27.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 28.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 29.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/1 Chronicles/Introduction.md Resources/Commentaries/Matthew Henry Commentary/1 Corinthians/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/1 Corinthians/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/1 Corinthians/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/1 Corinthians/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/1 Corinthians/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/1 Corinthians/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/1 Corinthians/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/1 Corinthians/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/1 Corinthians/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/1 Corinthians/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/1 Corinthians/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/1 Corinthians/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/1 Corinthians/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/1 Corinthians/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/1 Corinthians/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/1 Corinthians/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/1 Corinthians/Introduction.md Resources/Commentaries/Matthew Henry Commentary/1 John/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/1 John/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/1 John/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/1 John/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/1 John/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/1 John/Introduction.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/1 Kings/Introduction.md Resources/Commentaries/Matthew Henry Commentary/1 Peter/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/1 Peter/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/1 Peter/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/1 Peter/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/1 Peter/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/1 Peter/Introduction.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 23.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 24.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 25.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 26.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 27.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 28.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 29.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 30.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 31.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/1 Samuel/Introduction.md Resources/Commentaries/Matthew Henry Commentary/1 Thessalonians/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/1 Thessalonians/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/1 Thessalonians/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/1 Thessalonians/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/1 Thessalonians/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/1 Thessalonians/Introduction.md Resources/Commentaries/Matthew Henry Commentary/1 Timothy/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/1 Timothy/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/1 Timothy/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/1 Timothy/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/1 Timothy/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/1 Timothy/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/1 Timothy/Introduction.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 23.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 24.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 25.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 26.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 27.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 28.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 29.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 30.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 31.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 32.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 33.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 34.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 35.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 36.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/2 Chronicles/Introduction.md Resources/Commentaries/Matthew Henry Commentary/2 Corinthians/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/2 Corinthians/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/2 Corinthians/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/2 Corinthians/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/2 Corinthians/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/2 Corinthians/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/2 Corinthians/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/2 Corinthians/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/2 Corinthians/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/2 Corinthians/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/2 Corinthians/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/2 Corinthians/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/2 Corinthians/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/2 Corinthians/Introduction.md Resources/Commentaries/Matthew Henry Commentary/2 John/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/2 John/Introduction.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 23.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 24.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 25.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/2 Kings/Introduction.md Resources/Commentaries/Matthew Henry Commentary/2 Peter/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/2 Peter/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/2 Peter/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/2 Peter/Introduction.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 23.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 24.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/2 Samuel/Introduction.md Resources/Commentaries/Matthew Henry Commentary/2 Thessalonians/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/2 Thessalonians/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/2 Thessalonians/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/2 Thessalonians/Introduction.md Resources/Commentaries/Matthew Henry Commentary/2 Timothy/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/2 Timothy/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/2 Timothy/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/2 Timothy/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/2 Timothy/Introduction.md Resources/Commentaries/Matthew Henry Commentary/3 John/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/3 John/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 23.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 24.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 25.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 26.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 27.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 28.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Acts/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Acts/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Amos/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Amos/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Amos/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Amos/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Amos/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Amos/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Amos/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Amos/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Amos/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Amos/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Colossians/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Colossians/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Colossians/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Colossians/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Colossians/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Daniel/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Daniel/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Daniel/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Daniel/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Daniel/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Daniel/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Daniel/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Daniel/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Daniel/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Daniel/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Daniel/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Daniel/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Daniel/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Daniel/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Daniel/Index of Pages of the Print Edition.md Resources/Commentaries/Matthew Henry Commentary/Daniel/Index of Scripture Commentary.md Resources/Commentaries/Matthew Henry Commentary/Daniel/Index of Scripture References.md Resources/Commentaries/Matthew Henry Commentary/Daniel/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 23.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 24.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 25.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 26.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 27.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 28.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 29.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 30.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 31.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 32.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 33.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 34.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Deuteronomy/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Ecclesiastes/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Ecclesiastes/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Ecclesiastes/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Ecclesiastes/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Ecclesiastes/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Ecclesiastes/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Ecclesiastes/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Ecclesiastes/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Ecclesiastes/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Ecclesiastes/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Ecclesiastes/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Ecclesiastes/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Ecclesiastes/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Ephesians/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Ephesians/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Ephesians/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Ephesians/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Ephesians/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Ephesians/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Ephesians/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Esther/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Esther/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Esther/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Esther/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Esther/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Esther/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Esther/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Esther/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Esther/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Esther/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Esther/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 23.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 24.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 25.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 26.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 27.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 28.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 29.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 30.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 31.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 32.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 33.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 34.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 35.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 36.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 37.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 38.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 39.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 40.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Exodus/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 23.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 24.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 25.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 26.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 27.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 28.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 29.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 30.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 31.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 32.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 33.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 34.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 35.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 36.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 37.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 38.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 39.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 40.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 41.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 42.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 43.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 44.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 45.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 46.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 47.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 48.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Ezekiel/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Ezra/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Ezra/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Ezra/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Ezra/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Ezra/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Ezra/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Ezra/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Ezra/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Ezra/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Ezra/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Ezra/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Galatians/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Galatians/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Galatians/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Galatians/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Galatians/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Galatians/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Galatians/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 23.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 24.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 25.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 26.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 27.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 28.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 29.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 30.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 31.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 32.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 33.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 34.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 35.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 36.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 37.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 38.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 39.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 40.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 41.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 42.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 43.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 44.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 45.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 46.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 47.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 48.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 49.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 50.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Genesis/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Habakkuk/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Habakkuk/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Habakkuk/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Habakkuk/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Haggai/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Haggai/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Haggai/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Hebrews/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Hebrews/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Hebrews/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Hebrews/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Hebrews/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Hebrews/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Hebrews/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Hebrews/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Hebrews/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Hebrews/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Hebrews/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Hebrews/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Hebrews/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Hebrews/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Hosea/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Hosea/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Hosea/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Hosea/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Hosea/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Hosea/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Hosea/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Hosea/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Hosea/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Hosea/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Hosea/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Hosea/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Hosea/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Hosea/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Hosea/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 23.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 24.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 25.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 26.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 27.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 28.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 29.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 30.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 31.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 32.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 33.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 34.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 35.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 36.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 37.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 38.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 39.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 40.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 41.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 42.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 43.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 44.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 45.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 46.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 47.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 48.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 49.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 50.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 51.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 52.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 53.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 54.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 55.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 56.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 57.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 58.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 59.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 60.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 61.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 62.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 63.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 64.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 65.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 66.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Isaiah/Introduction.md Resources/Commentaries/Matthew Henry Commentary/James/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/James/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/James/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/James/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/James/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/James/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 23.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 24.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 25.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 26.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 27.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 28.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 29.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 30.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 31.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 32.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 33.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 34.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 35.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 36.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 37.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 38.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 39.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 40.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 41.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 42.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 43.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 44.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 45.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 46.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 47.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 48.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 49.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 50.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 51.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 52.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Jeremiah/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 23.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 24.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 25.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 26.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 27.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 28.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 29.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 30.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 31.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 32.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 33.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 34.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 35.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 36.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 37.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 38.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 39.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 40.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 41.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 42.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Job/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Job/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Joel/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Joel/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Joel/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Joel/Introduction.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/John/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/John/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Jonah/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Jonah/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Jonah/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Jonah/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Jonah/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 23.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 24.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Joshua/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Jude/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Jude/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Judges/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Judges/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Lamentations/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Lamentations/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Lamentations/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Lamentations/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Lamentations/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Lamentations/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 23.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 24.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 25.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 26.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 27.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Leviticus/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 23.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 24.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Luke/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Luke/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Malachi/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Malachi/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Malachi/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Malachi/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Malachi/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Mark/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Mark/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Mark/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Mark/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Mark/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Mark/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Mark/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/Mark/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/Mark/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Mark/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Mark/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Mark/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Mark/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Mark/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Mark/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Mark/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Mark/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 23.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 24.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 25.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 26.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 27.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 28.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Matthew/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Micah/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Micah/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Micah/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Micah/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Micah/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Micah/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Micah/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Micah/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Nahum/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Nahum/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Nahum/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Nahum/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Nehemiah/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Nehemiah/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Nehemiah/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Nehemiah/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Nehemiah/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Nehemiah/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Nehemiah/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Nehemiah/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Nehemiah/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Nehemiah/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Nehemiah/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Nehemiah/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Nehemiah/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Nehemiah/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 23.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 24.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 25.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 26.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 27.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 28.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 29.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 30.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 31.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 32.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 33.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 34.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 35.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 36.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Numbers/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Obadiah/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Obadiah/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Philemon/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Philemon/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Philippians/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Philippians/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Philippians/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Philippians/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Philippians/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 23.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 24.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 25.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 26.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 27.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 28.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 29.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 30.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 31.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Proverbs/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 100.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 101.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 102.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 103.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 104.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 105.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 106.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 107.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 108.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 109.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 110.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 111.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 112.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 113.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 114.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 115.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 116.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 117.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 118.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 119.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 120.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 121.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 122.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 123.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 124.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 125.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 126.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 127.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 128.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 129.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 130.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 131.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 132.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 133.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 134.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 135.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 136.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 137.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 138.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 139.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 140.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 141.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 142.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 143.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 144.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 145.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 146.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 147.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 148.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 149.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 150.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 23.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 24.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 25.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 26.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 27.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 28.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 29.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 30.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 31.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 32.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 33.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 34.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 35.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 36.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 37.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 38.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 39.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 40.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 41.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 42.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 43.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 44.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 45.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 46.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 47.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 48.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 49.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 50.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 51.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 52.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 53.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 54.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 55.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 56.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 57.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 58.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 59.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 60.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 61.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 62.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 63.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 64.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 65.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 66.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 67.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 68.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 69.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 70.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 71.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 72.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 73.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 74.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 75.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 76.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 77.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 78.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 79.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 80.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 81.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 82.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 83.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 84.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 85.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 86.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 87.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 88.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 89.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 90.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 91.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 92.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 93.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 94.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 95.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 96.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 97.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 98.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Chapter 99.md Resources/Commentaries/Matthew Henry Commentary/Psalms/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 17.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 18.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 19.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 20.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 21.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 22.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Revelation/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Romans/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Romans/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Romans/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Romans/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Romans/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Romans/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Romans/Chapter 15.md Resources/Commentaries/Matthew Henry Commentary/Romans/Chapter 16.md Resources/Commentaries/Matthew Henry Commentary/Romans/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Romans/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Romans/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Romans/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Romans/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Romans/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Romans/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Romans/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Romans/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Ruth/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Ruth/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Ruth/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Ruth/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Ruth/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Song of Solomon/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Song of Solomon/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Song of Solomon/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Song of Solomon/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Song of Solomon/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Song of Solomon/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Song of Solomon/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Song of Solomon/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Song of Solomon/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Titus/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Titus/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Titus/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Titus/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Zechariah/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Zechariah/Chapter 10.md Resources/Commentaries/Matthew Henry Commentary/Zechariah/Chapter 11.md Resources/Commentaries/Matthew Henry Commentary/Zechariah/Chapter 12.md Resources/Commentaries/Matthew Henry Commentary/Zechariah/Chapter 13.md Resources/Commentaries/Matthew Henry Commentary/Zechariah/Chapter 14.md Resources/Commentaries/Matthew Henry Commentary/Zechariah/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Zechariah/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Zechariah/Chapter 4.md Resources/Commentaries/Matthew Henry Commentary/Zechariah/Chapter 5.md Resources/Commentaries/Matthew Henry Commentary/Zechariah/Chapter 6.md Resources/Commentaries/Matthew Henry Commentary/Zechariah/Chapter 7.md Resources/Commentaries/Matthew Henry Commentary/Zechariah/Chapter 8.md Resources/Commentaries/Matthew Henry Commentary/Zechariah/Chapter 9.md Resources/Commentaries/Matthew Henry Commentary/Zechariah/Introduction.md Resources/Commentaries/Matthew Henry Commentary/Zephaniah/Chapter 1.md Resources/Commentaries/Matthew Henry Commentary/Zephaniah/Chapter 2.md Resources/Commentaries/Matthew Henry Commentary/Zephaniah/Chapter 3.md Resources/Commentaries/Matthew Henry Commentary/Zephaniah/Introduction.md
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# Chapter Introduction
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This chapter and many that follow it repeat the genealogies we have hitherto met with in the sacred history, and put them all together, with considerable additions. We may be tempted, it may be, to think it would have been well if they had not been written, because, when they come to be compared with other parallel places, there are differences found, which we can scarcely accommodate to our satisfaction; yet we must not therefore stumble at the word, but bless God that the things necessary to salvation are plain enough. And since the wise God has thought fit to write these things to us, we should not pass them over unread. All scripture is profitable, though not all alike profitable; and we may take occasion for good thoughts and meditations even from those parts of scripture that do not furnish so much matter for profitable remarks as some other parts. These genealogies,
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1. Were then of great use, when they were here preserved, and put into the hands of the Jews after their return from Babylon; for the captivity, like the deluge, had put all into confusion, and they, in that dispersion and despair, would be in danger of losing the distinctions of their tribes and families. This therefore revives the ancient landmarks even of some of the tribes that were carried captive into Assyria. Perhaps it might invite the Jews to study the sacred writings which had been neglected, to find the names of their ancestors, and the rise of their families in them.
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2. They are still of some use for the illustrating of the scripture-story, and especially for the clearing of the pedigrees of the Messiah, that it might appear that our blessed Saviour was, according to the prophecies which went before of him, the son of David, the son of Judah, the son of Abraham, the son of Adam. And, now that he has come for whose sake these registers were preserved, the Jews since have so lost all their genealogies that even that of the priests, the most sacred of all, is forgotten, and they know not of any one man in the world that can prove himself of the house of Aaron. When the building is reared the scaffolds are removed. When the promised Seed has come the line that was to lead to him is broken off. In this chapter we have an abstract of all the genealogies in the book of Genesis, till we come to Jacob.
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1. The descents from Adam to Noah and his sons, out of [[Genesis 5#1..32]], [[1 Chronicles 1#1..4]].
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2. The posterity of Noah's sons, by which the earth was repeopled, out of [[Genesis 10#1..32]], [[1 Chronicles 1#5..23]].
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3. The descents from Shem to Abraham, out of [[Genesis 11#1..32]], [[1 Chronicles 1#24..28]].
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4. The posterity of Ishmael, and of Abraham's sons by Keturah, out of [[Genesis 25#1..34]] [[1 Chronicles 1#29..35]].
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5. The posterity of Esau, out of [[Genesis 36#1..43]], [[1 Chronicles 1#36..54]]. These, it is likely, were passed over lightly in Genesis; and therefore, according to the law of the school, we are made to go over that lesson again which we did not learn well.
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# Genealogies. (b. c. 4004.)
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## Verses: 1 - 27
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1 Adam, Sheth, Enosh, 2 Kenan, Mahalaleel, Jered, 3 Henoch, Methuselah, Lamech, 4 Noah, Shem, Ham, and Japheth. 5 The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. 6 And the sons of Gomer; Ashchenaz, and Riphath, and Togarmah. 7 And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim. 8 The sons of Ham; Cush, and Mizraim, Put, and Canaan. 9 And the sons of Cush; Seba, and Havilah, and Sabta, and Raamah, and Sabtecha. And the sons of Raamah; Sheba, and Dedan. 10 And Cush begat Nimrod: he began to be mighty upon the earth. 11 And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim, 12 And Pathrusim, and Casluhim, (of whom came the Philistines,) and Caphthorim. 13 And Canaan begat Zidon his firstborn, and Heth, 14 The Jebusite also, and the Amorite, and the Girgashite, 15 And the Hivite, and the Arkite, and the Sinite, 16 And the Arvadite, and the Zemarite, and the Hamathite. 17 The sons of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram, and Uz, and Hul, and Gether, and Meshech. 18 And Arphaxad begat Shelah, and Shelah begat Eber. 19 And unto Eber were born two sons: the name of the one was Peleg; because in his days the earth was divided: and his brother's name was Joktan. 20 And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah, 21 Hadoram also, and Uzal, and Diklah, 22 And Ebal, and Abimael, and Sheba, 23 And Ophir, and Havilah, and Jobab. All these were the sons of Joktan. 24 Shem, Arphaxad, Shelah, 25 Eber, Peleg, Reu, 26 Serug, Nahor, Terah, 27 Abram; the same is Abraham.
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|
||||
This paragraph has *Adam* for its first word and *Abraham* for its last. Between the creation of the former and the birth of the latter were 2000 years, almost the one-half of which time Adam himself lived. Adam was the common father of our flesh, Abraham the common father of the faithful. By the breach which the former made of the covenant of innocency, we were all made miserable; by the covenant of grace made with the latter, we all are, or may be, made happy. We all are, by nature, the seed of Adam, branches of that wild olive. Let us see to it that, by faith, we become the seed of Abraham ([[Romans 4#11..12]]), that we be grafted into the good olive and partake of its root and fatness.
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|
||||
1. The first four verses of this paragraph, and the last four, which are linked together by Shem ([[1 Chronicles 1#4]]; [[1 Chronicles 1#24]]), contain the sacred line of Christ from Adam to Abraham, and are inserted in his pedigree, [[Luke 3#34..38]], the order ascending as here it descends. This genealogy proves the falsehood of that reproach, *As for this man, we know not whence he is.* Bishop Patrick well observes here that, a genealogy being to be drawn of the families of the Jews, this appears as the peculiar glory of the Jewish nation, that they alone were able to derive their pedigree from the first man that God created, which no other nation pretended to, but abused themselves and their posterity with fabulous accounts of their originals, the Arcadians fancying that they were before the moon, the people of Thessaly that they sprang from stones, the Athenians that they grew out of the earth, much like the vain imaginations which some of the philosophers had of the origin of the universe. The account which the holy scripture gives both of the creation of the world and of the rise of nations carries with it as clear evidences of its own truth as those idle traditions do of their own vanity and falsehood.
|
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2. All the verses between repeat the account of the replenishing of the earth by the sons of Noah after the flood.
|
||||
1. The historian begins with those who were strangers to the church, the sons of Japhet, who were planted in the isles of the Gentiles, those western parts of the world, the countries of Europe. Of these he gives a short account ([[1 Chronicles 1#5..7]]), because with these the Jews had hitherto had little or no dealings.
|
||||
2. He proceeds to those who had many of them been enemies to the church, the sons of Ham, who moved southward towards Africa and those parts of Asia which lay that way. Nimrod the son of Cush began to be an oppressor, probably to the people of God in his time. But Mizraim, from whom came the Egyptians, and Canaan, from whom came the Canaanites, are both of them names of great note in the Jewish story; for with their descendants the Israel of God had severe struggles to get out of the land of Egypt and into the land of Canaan; and therefore the branches of Mizraim are particularly recorded ([[1 Chronicles 1#11..12]]), and of Canaan, [[1 Chronicles 1#13..16]]. See at what a rate God valued Israel when he gave *Egypt for their ransom* ([[Isaiah 43#3]]), and cast out all these nations before them, [[]].
|
||||
3. He then gives an account of those that were the ancestors and allies of the church, the posterity of Shem, [[1 Chronicles 1#17..23]]. These peopled Asia, and spread themselves eastward. The Assyrians, Syrians, Chaldeans, Persians, and Arabians, descended from these. At first the originals of the respective nations were known; but at this day, we have reason to think, the nations are so mingled with one another, by the enlargement of commerce and dominion, the transplanting of colonies, the carrying away of captives, and many other circumstances, that no one nation, no, nor the greatest part of any, is descended entire from any one of these fountains. Only this we are sure of, that God has *created of one blood all nations of men;* they have all descended from one Adam, one Noah. *Have we not all one father? Has not one God created us?* [[Malachi 2#10]]. Our register hastens to the line of Abraham, breaking off abruptly from all the other families of the sons of Noah but that of Arphaxad, from whom Christ was to come. The great promise of the Messiah (says bishop Patrick) was translated from Adam to Seth, from him to Shem, from him to Eber, and so to the Hebrew nation, who were entrusted, above all nations, with that sacred treasure, till the promise was performed and the Messiah had come, and then that nation was made *not a people.*
|
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|
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# Genealogies. (b. c. 1896.)
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|
||||
## Verses: 28 - 54
|
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28 The sons of Abraham; Isaac, and Ishmael. 29 These are their generations: The firstborn of Ishmael, Nebaioth; then Kedar, and Adbeel, and Mibsam, 30 Mishma, and Dumah, Massa, Hadad, and Tema, 31 Jetur, Naphish, and Kedemah. These are the sons of Ishmael. 32 Now the sons of Keturah, Abraham's concubine: she bare Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And the sons of Jokshan; Sheba, and Dedan. 33 And the sons of Midian; Ephah, and Epher, and Henoch, and Abida, and Eldaah. All these are the sons of Keturah. 34 And Abraham begat Isaac. The sons of Isaac; Esau and Israel. 35 The sons of Esau; Eliphaz, Reuel, and Jeush, and Jaalam, and Korah. 36 The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam, Kenaz, and Timna, and Amalek. 37 The sons of Reuel; Nahath, Zerah, Shammah, and Mizzah. 38 And the sons of Seir; Lotan, and Shobal, and Zibeon, and Anah, and Dishon, and Ezer, and Dishan. 39 And the sons of Lotan; Hori, and Homam: and Timna was Lotan's sister. 40 The sons of Shobal; Alian, and Manahath, and Ebal, Shephi, and Onam. And the sons of Zibeon; Aiah, and Anah. 41 The sons of Anah; Dishon. And the sons of Dishon; Amram, and Eshban, and Ithran, and Cheran. 42 The sons of Ezer; Bilhan, and Zavan, and Jakan. The sons of Dishan; Uz, and Aran. 43 Now these are the kings that reigned in the land of Edom before any king reigned over the children of Israel; Bela the son of Beor: and the name of his city was Dinhabah. 44 And when Bela was dead, Jobab the son of Zerah of Bozrah reigned in his stead. 45 And when Jobab was dead, Husham of the land of the Temanites reigned in his stead. 46 And when Husham was dead, Hadad the son of Bedad, which smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith. 47 And when Hadad was dead, Samlah of Masrekah reigned in his stead. 48 And when Samlah was dead, Shaul of Rehoboth by the river reigned in his stead. 49 And when Shaul was dead, Baal-hanan the son of Achbor reigned in his stead. 50 And when Baal-hanan was dead, Hadad reigned in his stead: and the name of his city was Pai; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab. 51 Hadad died also. And the dukes of Edom were; duke Timnah, duke Aliah, duke Jetheth, 52 Duke Aholibamah, duke Elah, duke Pinon, 53 Duke Kenaz, duke Teman, duke Mibzar, 54 Duke Magdiel, duke Iram. These are the dukes of Edom.
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|
||||
All nations but the seed of Abraham are already shaken off from this genealogy: they have no part nor lot in this matter. *The Lord's portion is his people.* Of them he keeps an account, knows them by name; but those who are strangers to him he beholds afar off. Not that we are to conclude that therefore no particular persons of any other nation but the seed of Abraham found favour with God. It was a truth, before Peter perceived it, *that in every nation he that feared God and wrought righteousness was accepted of him.* Multitudes will be brought to heaven out of *all nations* ([[Revelation 7#9]]), and we are willing to hope there were many, very many, good people in the world, that lay out of the pale of God's covenant of peculiarity with Abraham, whose names were in the book of life, though not descended from any of the following families written in this book. *The Lord knows those that are his.* But Israel was a chosen nation, elect in type; and no other nation, in its national capacity, was so dignified and privileged as the Jewish nation was. That is the holy nation which is the subject of the sacred story; and therefore we are next to shake off all the seed of Abraham but the posterity of Jacob only, which were all incorporated into one nation and joined to the Lord, while the other descendants from Abraham, for aught that appears, were estranged both from God and from one another.
|
||||
|
||||
1. We shall have little to say of the *Ishmaelites.* They were the sons of the bondwoman, that were to be cast out and not to be heirs with the child of the promise; and their case was to represent that of the unbelieving Jews, who were rejected ([[Galatians 4#22..23]], &c.), and therefore there is little notice taken of that nation. Ishmael's twelve sons are just named here ([[1 Chronicles 1#29..31]]), to show the performance of the promise God made to Abraham, in answer to his prayer for him, that, for Abraham's sake, he should become a great nation, and particularly that he should beget twelve princes, [[Genesis 17#20]].
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||||
2. We shall have little to say of the *Midianites,* who descended from Abraham's children by Keturah. They were *children of the east* (probably Job was one of them), and were separated from Isaac, the heir of the promise ([[Genesis 25#6]]), and therefore they are only named here, [[1 Chronicles 1#32]]. The sons of Jokshan, the son of Keturah, are named also, and the sons of Midian ([[1 Chronicles 1#32..33]]), who became most eminent, and perhaps gave denomination to all these families, as Judah to the Jews.
|
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3. We shall not have much to say of the *Edomites.* They had an inveterate enmity to God's Israel; yet because they descended from Esau, the son of Isaac, we have here an account of their families, and the names of some of their famous men, [[1 Chronicles 1#35]] to the end. Some slight differences there are between some of the names here, and as we had them in [[Genesis 36#1..43]], whence this whole account is taken. Three of four names that were written with a *Vau* there are written with a *Jod* here, probably the pronunciation being altered, as is usual in other languages. We now write many words very differently from what they were written but 200 years ago. Let us take occasion, from the reading of these genealogies, to think,
|
||||
1. Of the multitudes that have gone through this world, have acted their part in it, and then quitted it. Job, even in his early day, saw not only *every man drawing after him,* but *innumerable before him,* [[Job 21#33]]. All these, and all theirs, had their day; many of them made a mighty noise and figure in the world; but their day came to fall, and their place knew them no more. The paths of death are trodden paths, but *vestigia nulla retrorsum*-- *none can retrace their steps.* 2. Of the providence of God, which keeps up the generations of men, and so preserves that degenerate race, though guilty and obnoxious, in being upon earth. How easily could he cut it off without either a deluge or a conflagration! Write but all the children of men childless, as some are, and in a few years the earth will be eased of the burden under which it groans; but the divine patience lets the trees that cumber the ground not only grow, but propagate. As one generation, even of sinful men, passes away, another comes ([[Ecclesiastes 1#4]]; [[Numbers 32#14]]), and will do so while the earth remains. *Destroy it not, for a blessing is in it.*
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@ -0,0 +1,37 @@
|
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# Chapter Introduction
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|
||||
The design of Ezra, in these books of the Chronicles, was to preserve the records of the house of David, which, though much sunk and lessened in a common eye by the captivity, yet grew more and more illustrious in the eyes of those that lived by faith by the nearer approach of the Son of David. And therefore he repeats, not the history of Saul's reign, but only of his death, by which way was made for David to the throne. In this chapter we have,
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|
||||
1. The fatal rout which the Philistines gave to Saul's army, and the fatal stroke which he gave himself, [[1 Chronicles 10#1..7]].
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2. The Philistines' triumph therein, [[1 Chronicles 10#8..10]].
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3. The respect which the men of Jabesh-Gilead showed the royal corpse, [[1 Chronicles 10#11..12]].
|
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4. The reason of Saul's rejection, [[1 Chronicles 10#13..14]].
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||||
|
||||
# The Death of Saul. (b. c. 1400.)
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|
||||
## Verses: 1 - 7
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1 Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa. 2 And the Philistines followed hard after Saul, and after his sons; and the Philistines slew Jonathan, and Abinadab, and Malchishua, the sons of Saul. 3 And the battle went sore against Saul, and the archers hit him, and he was wounded of the archers. 4 Then said Saul to his armourbearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and abuse me. But his armourbearer would not; for he was sore afraid. So Saul took a sword, and fell upon it. 5 And when his armourbearer saw that Saul was dead, he fell likewise on the sword, and died. 6 So Saul died, and his three sons, and all his house died together. 7 And when all the men of Israel that were in the valley saw that they fled, and that Saul and his sons were dead, then they forsook their cities, and fled: and the Philistines came and dwelt in them.
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|
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This account of Saul's death is the same with that which we had, [[1 Samuel 31#1..13]], &c. We need not repeat the exposition of it. Only let us observe,
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|
||||
1. Princes sin and the people suffer for it. It was a bad time with Israel when they *fled before the Philistines* and *fell down slain* ([[1 Chronicles 10#1]]), when they quitted their cities, and *the Philistines came and dwelt in them,* [[1 Chronicles 10#7]]. We do not find that they were at this time guilty of idolatry, as they had been before, in the days of the judges, and were afterwards, in the days of the kings. Samuel had reformed them, and they were reformed: and yet they are thus *given to the spoil and to the robbers.* No doubt there was enough in them to deserve this judgment; but that which divine Justice had chiefly an eye to was the sin of Saul. Note, Princes and great men should in a special manner take heed of provoking God's wrath; for, if they kindle that fire, they know not how many may be consumed by it for their sakes.
|
||||
2. Parents sin and the children suffer for it. When the measure of Saul's iniquity was full, and his day came to fall (which David foresaw, [[1 Samuel 26#10]]), he not only descended into battle and perished himself, but his sons (all but Ishbosheth) perished with him, and Jonathan among the rest, that gracious, generous man; for *all things come alike to all.* Thus was the iniquity of the fathers visited upon the children, and they fell as parts of the condemned father. Note, Those that love their seed must leave their sins, lest they perish not alone in their iniquity, but bring ruin on their families with themselves, or entail a curse upon them when they are gone.
|
||||
3. Sinners sin and at length suffer for it themselves, though they be long reprieved; for, although sentence be not executed speedily, it will be executed. It was so upon Saul; and the manner of his fall was such as, in various particulars, answered to his sin.
|
||||
1. He had thrown a javelin more than once at David, and missed him; but the archers hit him, and he was wounded of the archers.
|
||||
2. He had commanded Doeg to slay the priests of the Lord; and now, in despair, he commands his armour-bearer to *draw his sword and thrust him through.*
|
||||
3. He had disobeyed the command of God in not destroying the Amalekites, and his armour-bearer disobeys him in not destroying him.
|
||||
4. He that was the murderer of the priests is justly left to himself to be his own murderer; and his family is cut off who cut off the city of the priests. See, and say, *The Lord is righteous.*
|
||||
|
||||
## Verses: 8 - 14
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||||
8 And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his sons fallen in mount Gilboa. 9 And when they had stripped him, they took his head, and his armour, and sent into the land of the Philistines round about, to carry tidings unto their idols, and to the people. 10 And they put his armour in the house of their gods, and fastened his head in the temple of Dagon. 11 And when all Jabesh-gilead heard all that the Philistines had done to Saul, 12 They arose, all the valiant men, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days. 13 So Saul died for his transgression which he committed against the Lord, even against the word of the Lord, which he kept not, and also for asking counsel of one that had a familiar spirit, to enquire of it; 14 And enquired not of the Lord: therefore he slew him, and turned the kingdom unto David the son of Jesse.
|
||||
|
||||
Here,
|
||||
|
||||
1. From the triumph of the Philistines over the body of Saul we may learn,
|
||||
1. That the greater dignity men are advanced to the greater disgrace they are in danger of falling into. Saul's dead body, because he was king, was abused more than any other of the slain. Advancement makes men a mark for malice.
|
||||
2. That, if we give not to God the glory of our successes, even the Philistines will rise up in judgment against us and condemn us; for, when they had obtained a victory over Saul, they *sent tidings to their idols*-- poor idols, that knew not what was done a few miles off till the tidings were brought to them, nor then either! They also put Saul's armour *in the house of their gods,* [[1 Chronicles 10#10]]. Shall Dagon have so honourable a share in their triumphs and the true and living God be forgotten in ours?
|
||||
2. From the triumph of the men of Jabesh-Gilead in the rescue of the bodies of Saul and his sons we learn that there is a respect due to the remains of the deceased, especially of deceased princes. We are not to enquire concerning the eternal state; that must be left to God: but we must treat the dead body as those who remember it has been united to an immortal soul and must be so again.
|
||||
3. From the triumphs of divine Justice in the ruin of Saul we may learn,
|
||||
1. That the sin of sinners will certainly find them out, sooner or later: *Saul died for his transgression.* 2. That no man's greatness can exempt him from the judgments of God.
|
||||
3. Disobedience is a killing thing. Saul died for *not keeping the word of the Lord,* by which he was ordered to destroy the Amalekites.
|
||||
4. Consulting with witches is a sin that fills the measure of iniquity as soon as any thing. Saul enquired of one that *had a familiar spirit,* and *enquired not of the Lord, therefore he slew him,* [[1 Chronicles 10#13..14]]. Saul slew himself, and yet it is said, *God slew him.* What is done by wicked hands is yet done *by the determinate counsel and foreknowledge of God.* Those that abandon themselves to the devil shall be abandoned to him; so shall their doom be. It is said ([[1 Samuel 28#6]]) that Saul did *enquire of the Lord* and he *answered him not:* but here it is said, *Saul did not enquire of God;* for he did not till he was brought to the last extremity, and then it was too late.
|
||||
@ -0,0 +1,41 @@
|
||||
# Chapter Introduction
|
||||
|
||||
In this chapter is repeated,
|
||||
|
||||
1. The elevation of David to the throne, immediately upon the death of Saul, by common consent, [[1 Chronicles 11#1..3]].
|
||||
2. His gaining the castle of Zion out of the hands of the Jebusites, [[1 Chronicles 11#4..9]].
|
||||
3. The catalogue of the worthies and great men of his kingdom, [[1 Chronicles 11#10..47]].
|
||||
|
||||
# David's Accession to the Throne. (b. c. 1055.)
|
||||
|
||||
## Verses: 1 - 9
|
||||
1 Then all Israel gathered themselves to David unto Hebron, saying, Behold, we are thy bone and thy flesh. 2 And moreover in time past, even when Saul was king, thou wast he that leddest out and broughtest in Israel: and the Lord thy God said unto thee, Thou shalt feed my people Israel, and thou shalt be ruler over my people Israel. 3 Therefore came all the elders of Israel to the king to Hebron; and David made a covenant with them in Hebron before the Lord; and they anointed David king over Israel, according to the word of the Lord by Samuel. 4 And David and all Israel went to Jerusalem, which is Jebus; where the Jebusites were, the inhabitants of the land. 5 And the inhabitants of Jebus said to David, Thou shalt not come hither. Nevertheless David took the castle of Zion, which is the city of David. 6 And David said, Whosoever smiteth the Jebusites first shall be chief and captain. So Joab the son of Zeruiah went first up, and was chief. 7 And David dwelt in the castle; therefore they called it the city of David. 8 And he built the city round about, even from Millo round about: and Joab repaired the rest of the city. 9 So David waxed greater and greater: for the Lord of hosts was with him.
|
||||
|
||||
David is here brought to the possession.
|
||||
|
||||
1. Of the throne of Israel, after he had reigned seven years in Hebron, over Judah only. In consideration of his relation to them ([[1 Chronicles 11#1]]), his former good services, and especially the divine designation ([[1 Chronicles 11#2]]), they anointed him their king: he covenanted to protect them, and they to bear faith and true allegiance to him, [[1 Chronicles 11#3]]. Observe,
|
||||
1. God's counsels will be fulfilled at last, whatever difficulties lie in the way. If God had said, *David shall rule,* it is in vain to oppose it.
|
||||
2. Men that have long stood in their own light, when they have long wearied themselves with their lying vanities, it is to be hoped, will understand the things that belong to their peace and return to *their own mercies.* 3. Between prince and people there is an original contract, which both ought religiously to observe. If ever any prince might have claimed an absolute despotic power, David might, and might as safely as any have been entrusted with it; and yet he made a covenant with the people, took the coronation-oath, to rule by law.
|
||||
2. Of the strong-hold of Zion, which was held by the Jebusites till David's time. Whether David had a particular eye upon it as a place fit to make a royal city, or whether he had a promise of it from God, it seems that one of his first exploits was to make himself master of that fort; and, when he had it, he called it the *city of David,* [[1 Chronicles 11#7]]. To this reference is had, [[Psalms 2#6]]. *I have set my king upon my holy hill of Zion.* See here what quickens and engages resolution in great undertakings.
|
||||
1. Opposition. When the Jebusites set David at defiance, and said, *Thou shalt not come hither.* he resolved to force it, whatever it cost him.
|
||||
2. Prospect of preferment. When David proposed to give the general's place to him that would lead the attack upon the castle of Zion, Joab was fired with the proposal, and he *went up first, and was chief.* It has been said, "Take away honour out of the soldier's eye and you cut off the spurs from his heels."
|
||||
|
||||
# David's Mighty Men. (b. c. 1048.)
|
||||
|
||||
## Verses: 10 - 47
|
||||
10 These also are the chief of the mighty men whom David had, who strengthened themselves with him in his kingdom, and with all Israel, to make him king, according to the word of the Lord concerning Israel. 11 And this is the number of the mighty men whom David had; Jashobeam, a Hachmonite, the chief of the captains: he lifted up his spear against three hundred slain by him at one time. 12 And after him was Eleazar the son of Dodo, the Ahohite, who was one of the three mighties. 13 He was with David at Pas-dammim, and there the Philistines were gathered together to battle, where was a parcel of ground full of barley; and the people fled from before the Philistines. 14 And they set themselves in the midst of that parcel, and delivered it, and slew the Philistines; and the Lord saved them by a great deliverance. 15 Now three of the thirty captains went down to the rock to David, into the cave of Adullam; and the host of the Philistines encamped in the valley of Rephaim. 16 And David was then in the hold, and the Philistines' garrison was then at Bethlehem. 17 And David longed, and said, Oh that one would give me drink of the water of the well of Bethlehem, that is at the gate! 18 And the three brake through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David: but David would not drink of it, but poured it out to the Lord, 19 And said, My God forbid it me, that I should do this thing: shall I drink the blood of these men that have put their lives in jeopardy? for with the jeopardy of their lives they brought it. Therefore he would not drink it. These things did these three mightiest. 20 And Abishai the brother of Joab, he was chief of the three: for lifting up his spear against three hundred, he slew them, and had a name among the three. 21 Of the three, he was more honourable than the two; for he was their captain: howbeit he attained not to the first three. 22 Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done many acts; he slew two lionlike men of Moab: also he went down and slew a lion in a pit in a snowy day. 23 And he slew an Egyptian, a man of great stature, five cubits high; and in the Egyptian's hand was a spear like a weaver's beam; and he went down to him with a staff, and plucked the spear out of the Egyptian's hand, and slew him with his own spear. 24 These things did Benaiah the son of Jehoiada, and had the name among the three mighties. 25 Behold, he was honourable among the thirty, but attained not to the first three: and David set him over his guard. 26 Also the valiant men of the armies were, Asahel the brother of Joab, Elhanan the son of Dodo of Bethlehem, 27 Shammoth the Harorite, Helez the Pelonite, 28 Ira the son of Ikkesh the Tekoite, Abiezer the Antothite, 29 Sibbecai the Hushathite, Ilai the Ahohite, 30 Maharai the Netophathite, Heled the son of Baanah the Netophathite, 31 Ithai the son of Ribai of Gibeah, that pertained to the children of Benjamin, Benaiah the Pirathonite, 32 Hurai of the brooks of Gaash, Abiel the Arbathite, 33 Azmaveth the Baharumite, Eliahba the Shaalbonite, 34 The sons of Hashem the Gizonite, Jonathan the son of Shage the Hararite, 35 Ahiam the son of Sacar the Hararite, Eliphal the son of Ur, 36 Hepher the Mecherathite, Ahijah the Pelonite, 37 Hezro the Carmelite, Naarai the son of Ezbai, 38 Joel the brother of Nathan, Mibhar the son of Haggeri, 39 Zelek the Ammonite, Naharai the Berothite, the armourbearer of Joab the son of Zeruiah, 40 Ira the Ithrite, Gareb the Ithrite, 41 Uriah the Hittite, Zabad the son of Ahlai, 42 Adina the son of Shiza the Reubenite, a captain of the Reubenites, and thirty with him, 43 Hanan the son of Maachah, and Joshaphat the Mithnite, 44 Uzzia the Ashterathite, Shama and Jehiel the sons of Hothan the Aroerite, 45 Jediael the son of Shimri, and Joha his brother, the Tizite, 46 Eliel the Mahavite, and Jeribai, and Joshaviah, the sons of Elnaam, and Ithmah the Moabite, 47 Eliel, and Obed, and Jasiel the Mesobaite.
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We have here an account of David's worthies, the great men of his time that served him and were preferred by him. The first edition of this catalogue we had, [[2 Samuel 23#8..39]], &c. This is much the same, only that those named here from [[1 Chronicles 11#41..47]] to the end are added. Observe,
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1. The connexion of this catalogue with that which is said concerning David, [[1 Chronicles 11#9]].
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1. *David waxed greater and greater,* and these were his mighty men. Much of the strength and honour of great men is borrowed from their servants and depends upon them, which cannot but somewhat diminish pomp and power in the opinion of those that are wise. David is great because he has great men about him; take these away, and he is where he was.
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2. *The Lord of hosts was with him, and these were the mighty men which he had.* God was with him and wrought for him, but by men and means and the use of second causes. By *this* it appeared that God was with him, that he inclined the hearts of those to come over to him that were able to serve his interest. As, if God be for us none can be against us, so, if God be for us, all shall be for us that we have occasion for. Yet David ascribed his success and increase, not to the hosts he had, but to the *Lord of hosts,* not to the mighty men that were with him, but to the mighty God whose presence with us is all in all.
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2. The title of this catalogue ([[1 Chronicles 11#10]]): *These are the men who strengthened themselves with him.* In strengthening him they strengthened themselves and their own interest; for his advancement was theirs. What we do in our places for the support of the kingdom of the Son of David we shall be gainers by. In strengthening it we strengthen ourselves. It may be read, *They held strongly with him and with all Israel.* Note, When God has work to do he will not want fit instruments to do it with. If it be work that requires mighty men, mighty men shall either be found or made to effect it, *according to the word of the Lord.*
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3. That which made all these men honourable was the good service that they did to their king and country; they helped to make David king ([[1 Chronicles 11#10]])-- a good work. They slew the Philistines, and other public enemies, and were instrumental to save Israel. Note, The way to be great is to do good. Nor did they gain this honour without labour and the hazard of their lives. The honours of Christ's kingdom are prepared for those that *fight the good fight of faith,* that labour and suffer, and are willing to venture all, even life itself, for Christ and a good conscience. It is by a patient continuance in well-doing that we must seek for glory, and honour, and immortality; and those that are faithful to the Son of David shall find their names registered and enrolled much more to their honour than these are in the records of fame.
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4. Among all the great exploits of David's mighty men, here is nothing great mentioned concerning David himself but his *pouring out water before the Lord* which he had *longed for,* [[1 Chronicles 11#18..19]]. Four very honourable dispositions of David appeared in that action, which, for aught I know, made it as great as any of the achievements of those worthies.
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1. Repentance for his own weakness. It is really an honour to a man, when he is made sensible that he has said or done any thing unadvisedly, to unsay it and undo it again by repentance, as it is a shame to a man when he has said or done amiss to stand to it.
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2. Denial of his own appetite. He longed for the water of the well of Bethlehem; but, when he had it, he would not drink it, because he would not so far humour himself and gratify a foolish fancy. He that has such a rule as this *over his own spirit is better than the mighty.* It is an honour to a man to have the command of himself; but he that will command himself must sometimes cross himself.
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3. Devotion towards God. That water which he thought too good, too precious, for his own drinking, he *poured out to the Lord* for a *drink offering.* If we have any thing better than another, let God be honoured with it, who is the best, and should have the best.
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4. Tenderness of his servants. It put him into the greatest confusion imaginable to think that three brave men should hazard their lives to fetch water for him. In his account it turns the water into blood. It is the honour of great men not to be prodigal of the blood of those they employ, but, in all the commands they give them, to put their own souls into their souls' stead.
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5. In the wonderful achievements of these heroes the power of God must be acknowledged. How could one slay 300 and another the same number ([[1 Chronicles 11#11]]; [[1 Chronicles 11#20]]), another two lion-like men ([[1 Chronicles 11#22]]), and another an Egyptian giant ([[1 Chronicles 11#23]]), if they had not had the extraordinary presence of God with them, according to that promise, [[Joshua 23#10]], *One man of you shall chase a thousand, for the Lord your God fighteth for you?*
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6. One of these worthies is said to be *an Ammonite* ([[1 Chronicles 11#39]]), another *a Moabite* ([[1 Chronicles 11#46]]), and yet the law was that an *Ammonite* and *a Moabite should not enter into the congregation of the Lord,* [[Deuteronomy 23#3]]. These, it is likely, had approved themselves so hearty for the interest of Israel that in their case it was thought fit to dispense with that law, and the rather because it was an indication that the Son of David would have worthies among the Gentiles: with him there is neither Greek nor Jew.
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@ -0,0 +1,53 @@
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# Chapter Introduction
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What the mighty men did towards making David king we read in the foregoing chapter. Here we are told what the many did towards it. It was not all at once, but gradually, that David ascended the throne. His kingdom was to last; and therefore, like fruits that keep longest, it ripened slowly. After he had long waited for the vacancy of the throne, it was at two steps and those above seven years distant, that he ascended it. Now we are here told,
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1. What help came in to him to Ziklag, to make him king of Judah, [[1 Chronicles 12#1..22]].
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2. What help came in to him in Hebron, to make him king over all Israel, above seven years after, [[1 Chronicles 12#23..40]].
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# David's Army. (b. c. 1055.)
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## Verses: 1 - 22
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1 Now these are they that came to David to Ziklag, while he yet kept himself close because of Saul the son of Kish: and they were among the mighty men, helpers of the war. 2 They were armed with bows, and could use both the right hand and the left in hurling stones and shooting arrows out of a bow, even of Saul's brethren of Benjamin. 3 The chief was Ahiezer, then Joash, the sons of Shemaah the Gibeathite; and Jeziel, and Pelet, the sons of Azmaveth; and Berachah, and Jehu the Antothite, 4 And Ismaiah the Gibeonite, a mighty man among the thirty, and over the thirty; and Jeremiah, and Jahaziel, and Johanan, and Josabad the Gederathite, 5 Eluzai, and Jerimoth, and Bealiah, and Shemariah, and Shephatiah the Haruphite, 6 Elkanah, and Jesiah, and Azareel, and Joezer, and Jashobeam, the Korhites, 7 And Joelah, and Zebadiah, the sons of Jeroham of Gedor. 8 And of the Gadites there separated themselves unto David into the hold to the wilderness men of might, and men of war fit for the battle, that could handle shield and buckler, whose faces were like the faces of lions, and were as swift as the roes upon the mountains; 9 Ezer the first, Obadiah the second, Eliab the third, 10 Mishmannah the fourth, Jeremiah the fifth, 11 Attai the sixth, Eliel the seventh, 12 Johanan the eighth, Elzabad the ninth, 13 Jeremiah the tenth, Machbanai the eleventh. 14 These were of the sons of Gad, captains of the host: one of the least was over a hundred, and the greatest over a thousand. 15 These are they that went over Jordan in the first month, when it had overflown all his banks; and they put to flight all them of the valleys, both toward the east, and toward the west. 16 And there came of the children of Benjamin and Judah to the hold unto David. 17 And David went out to meet them, and answered and said unto them, If ye be come peaceably unto me to help me, mine heart shall be knit unto you: but if ye be come to betray me to mine enemies, seeing there is no wrong in mine hands, the God of our fathers look thereon, and rebuke it. 18 Then the spirit came upon Amasai, who was chief of the captains, and he said, Thine are we, David, and on thy side, thou son of Jesse: peace, peace be unto thee, and peace be to thine helpers; for thy God helpeth thee. Then David received them, and made them captains of the band. 19 And there fell some of Manasseh to David, when he came with the Philistines against Saul to battle: but they helped them not: for the lords of the Philistines upon advisement sent him away, saying, He will fall to his master Saul to the jeopardy of our heads. 20 As he went to Ziklag, there fell to him of Manasseh, Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zilthai, captains of the thousands that were of Manasseh. 21 And they helped David against the band of the rovers: for they were all mighty men of valour, and were captains in the host. 22 For at that time day by day there came to David to help him, until it was a great host, like the host of God.
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We have here an account of those that appeared and acted as David's friends, upon the death of Saul, to bring about the revolution. All the forces he had, while he was persecuted, was but 600 men, who served for his guards; but, when the time had come that he must begin to act offensively, Providence brought in more to his assistance. Even while he *kept himself close, because of Saul* ([[1 Chronicles 12#1]]), while he did not appear, to invite or encourage his friends and well-wishers to come in to him (not foreseeing that the death of Saul was so near), God was inclining and preparing them to come over to him with seasonable succours. Those that trust God to do his work for them in his own way and time shall find his providence outdoing all their forecast and contrivance. The war was God's, and he found out helpers of the war, whose forwardness to act for the man God designed for the government is here recorded to their honour.
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1. Some, even of Saul's brethren, of the tribe of Benjamin, and a-kin to him, came over to David, [[1 Chronicles 12#2]]. What moved them to it we are not told. Probably a generous indignation at the base treatment which Saul, one of their tribe, gave him, animated them to appear the more vigorously for him, that the guilt and reproach of it might not lie upon them. These Benjamites are described to be men of great dexterity, that were trained up in shooting and slinging, and used both hands alike-- ingenious active men; a few of these might do David a great deal of service. Several of the leading men of them are here named. See [[Judges 20#16]].
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2. Some of the tribe of Gad, though seated on the other side Jordan, had such a conviction of David's title to the government, and fitness for it, that they *separated themselves from their brethren* (a laudable separation it was) to go to David, though he was *in the hold in the wilderness* ([[1 Chronicles 12#8]]), probably some of his strong holds in the wilderness of Engedi. They were but few, eleven in all, here named, but they added much to David's strength. Those that had hitherto come in to his assistance were most of them men of broken fortunes, distressed, discontented, and soldiers of fortune, that came to him rather for protection than to do him any service, [[1 Samuel 22#2]]. But these Gadites were brave men, *men of war, and fit for the battle,* [[1 Chronicles 12#8]]. For,
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1. They were *able-bodied men,* men of incredible swiftness, not to fly from, but to fly upon, the enemy, and to pursue the scattered forces. In this they were *as swift as the roes upon the mountains,* so that no man could escape from them; and yet they had *faces like the faces of lions,* so that no man could out-fight them.
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2. They were disciplined men, trained up to military exercises; they could handle shield and buckler, use both offensive and defensive weapons.
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3. They were officers of the militia in their own tribe ([[1 Chronicles 12#14]]), so that though they did not bring soldiers with them they had them at command, hundreds, thousands.
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4. They were daring men, that could break through the greatest difficulties. Upon some expedition or other, perhaps this to David, they swam over the Jordan, when it *overflowed all its banks,* [[1 Chronicles 12#15]]. Those are fit to be employed in the cause of God that can venture thus in a dependence upon the divine protection.
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5. They were men that would go through with the business they engaged in. What enemies those were that they met with in the valleys, when they had passed Jordan, does not appear; but they put them to flight with their lion-like faces, and pursued them with matchless fury, both *towards the east and towards the west;* which way soever they turned, they followed their blow, and did not do their work by halves.
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3. Some of Judah and Benjamin came to him, [[1 Chronicles 12#16]]. Their leader was Amasai, whether the same with that Amasa that afterwards sided with Absalom ([[2 Samuel 17#25]]) or no does not appear. Now here we have,
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1. David's prudent treaty with them, [[1 Chronicles 12#17]]. He was surprised to see them, and could not but conceive some jealousy of the intentions of their coming, having been so often in danger by the treachery of the men of Ziph and the men of Keilah, who yet were all men of Judah. He might well be timorous whose life was so much struck at; he might well be suspicious who had been deceived in so many that he said, in his haste, *All men are liars.* No marvel that he meets these men of Judah with caution. Observe,
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1. How he puts the matter to themselves, how fairly he deals with them. As they are, they shall find him; so shall all that deal with the Son of David.
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1. If they be faithful and honourable, he will be their rewarder: "*If you have come peaceably unto me, to help me,* though you have come late and have left me exposed a great while, though you bring no great strength with you to turn the scale for me, yet I will thankfully accept your good-will, and *my heart shall be knit unto you;* I will love you and honour you, and do you all the kindness I can." Affection, respect, and service, that are cordial and sincere, will find favour with a good man, as they do with a good God, though clogged with infirmities, and turning to no great account. But,
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2. If they be false, and come to betray him into the hands of Saul, under colour of friendship, he leaves them to God to be their avenger, as he is, and will be, of every thing that is treacherous and perfidious. Never was man more violently run upon, and run down, than David was (except the Son of David himself), and yet he had the testimony of his conscience that there was no wrong in his hands. He meant no harm to any man, which was his rejoicing in the day of evil, and enabled him, when he feared treachery, to commit his cause to him that judges righteously. He will not be judge in his own cause, though a wise man, nor avenge himself, though a man of valour; but let the righteous God, who hath said, *Vengeance is mine,* do both. *The God of our fathers look thereon and rebuke it.*
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2. In this appeal observe,
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1. He calls God the *God of our fathers,* both his fathers and theirs. Thus he reminded them not to deal ill with him; for they were both descendants from the same patriarchs, and both dependents on the same God. Thus he encouraged himself to believe that God would right him if he should be abused; for he was the *God of his fathers* and therefore a blessing was entailed on him, and a God to all Israel and therefore not only a Judge to all the earth, but particularly concerned in determining controversies between contesting Israelites.
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2. He does not imprecate any fearful judgement upon them, though they should deal treacherously, but very modestly refers his cause to the divine wisdom and justice: The Lord *look thereon,* and judge as he sees (for he sees men's hearts), and *rebuke it.* It becomes those that appeal to God to express themselves with great temper and moderation; for the wrath of man *works not the righteousness of God.*
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2. Their hearty closure with him, [[1 Chronicles 12#18]]. Amasai was their spokesman, on whom the *Spirit of the Lord came,* not a spirit of prophecy, but a spirit of wisdom and resolution, according to the occasion, putting words into his mouth, unpremeditated, which were proper both to give David satisfaction and to animate those that accompanied him. Nothing could be said finer, more lively, or more pertinent to the occasion. For himself and all his associates,
|
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1. He professed a very cordial adherence to David, and his interest, against all that opposed him, and a resolution to stand by him with the hazard of all that was dear to him: *Thine are we, David, and on thy side, thou son of Jesse.* In calling him *son of Jesse* they reminded themselves that he was lineally descended from Nahshon and Salmon, who in their days were princes of the tribe of Judah. Saul called him so in disdain ([[1 Samuel 20#27]]; [[1 Samuel 22#7]]), but they looked upon it as his honour. They were convinced that God was on his side; and therefore, *Thine are we, David, and on thy side.* It is good, if we must side, to side with those that side with God and have God with them.
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2. He wished prosperity to David and his cause, not drinking a health, but praying for peace to him and all his friends and well-wishers: "*Peace, peace, be unto thee,* all the good thy heart desires, and *peace be to thy helpers,* among whom we desire to be reckoned, that peace may be on us."
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3. He assured him of help from heaven: "*For thy God helpeth thee;* therefore we wish peace may be, and therefore we doubt not but peace shall be, to thee and thy helpers. God is thy God, and those that have him for their God no doubt have him for their helper in every time of need and danger." From these expressions of Amasai we may take instruction how to testify our affection and allegiance to the Lord Jesus. His we must be without reservation or power of revocation. On his side we must be forward to appear and act. To his interest we must be hearty well-wishers: "Hosanna! prosperity to his gospel and kingdom;" for his God helpeth him, and will till he shall have put down all opposing rule, principality, and power.
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3. David's cheerful acceptance of them into his interest and friendship. Charity and honour teach us to let fall our jealousies as soon as satisfaction is given us: *David received them,* and preferred them to be *captains of the band.*
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4. Some of Manasseh likewise joined with him, [[1 Chronicles 12#19]]. Providence gave them a fair opportunity to do so when he and his men marched through their country upon this occasion. Achish took David with him when he went out to fight with Saul; but the lords of the Philistines obliged him to withdraw. We have the story, [[1 Samuel 29#4..11]], &c. In his return some great men of Manasseh, who had no heart to join with Saul against the Philistines struck in with David, and very seasonably, to help him *against the band of Amalekites* who plundered Ziklag; they were not many, but they were all mighty men and did David good service upon that occasion, [[1 Samuel 30#1..31]] See how Providence provides. David's interest grew strangely just when he had occasion to make use of it, [[1 Chronicles 12#22]]. Auxiliary forces flocked in daily, *till he had a great host.* When the promise comes to the birth, leave it to God to find strength to bring forth.
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|
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# David's Army. (b. c. 1048.)
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|
||||
## Verses: 23 - 40
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23 And these are the numbers of the bands that were ready armed to the war, and came to David to Hebron, to turn the kingdom of Saul to him, according to the word of the Lord. 24 The children of Judah that bare shield and spear were six thousand and eight hundred, ready armed to the war. 25 Of the children of Simeon, mighty men of valour for the war, seven thousand and one hundred. 26 Of the children of Levi four thousand and six hundred. 27 And Jehoiada was the leader of the Aaronites, and with him were three thousand and seven hundred; 28 And Zadok, a young man mighty of valour, and of his father's house twenty and two captains. 29 And of the children of Benjamin, the kindred of Saul, three thousand: for hitherto the greatest part of them had kept the ward of the house of Saul. 30 And of the children of Ephraim twenty thousand and eight hundred, mighty men of valour, famous throughout the house of their fathers. 31 And of the half tribe of Manasseh eighteen thousand, which were expressed by name, to come and make David king. 32 And of the children of Issachar, which were men that had understanding of the times, to know what Israel ought to do; the heads of them were two hundred; and all their brethren were at their commandment. 33 Of Zebulun, such as went forth to battle, expert in war, with all instruments of war, fifty thousand, which could keep rank: they were not of double heart. 34 And of Naphtali a thousand captains, and with them with shield and spear thirty and seven thousand. 35 And of the Danites expert in war twenty and eight thousand and six hundred. 36 And of Asher, such as went forth to battle, expert in war, forty thousand. 37 And on the other side of Jordan, of the Reubenites, and the Gadites, and of the half tribe of Manasseh, with all manner of instruments of war for the battle, a hundred and twenty thousand. 38 All these men of war, that could keep rank, came with a perfect heart to Hebron, to make David king over all Israel: and all the rest also of Israel were of one heart to make David king. 39 And there they were with David three days, eating and drinking: for their brethren had prepared for them. 40 Moreover they that were nigh them, even unto Issachar and Zebulun and Naphtali, brought bread on asses, and on camels, and on mules, and on oxen, and meat, meal, cakes of figs, and bunches of raisins, and wine, and oil, and oxen, and sheep abundantly: for there was joy in Israel.
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|
||||
We have here an account of those who were active in perfecting the settlement of David upon the throne, after the death of Ishbosheth. We read ([[1 Chronicles 11#1]], and before [[2 Samuel 5#1]]) that *all the tribes of Israel came,* either themselves or by their representatives, to Hebron, to make David king; now here we have an account of the quota which every tribe brought in *ready armed to the war,* in case there should be any opposition, [[1 Chronicles 12#23]]. We may observe here,
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|
||||
1. That those tribes that lived nearest brought the fewest-Judah but 6800 ([[1 Chronicles 12#24]]), Simeon but 7100 ([[1 Chronicles 12#25]]); whereas Zebulun, that lay remote, brought 50,000, Asher 40,000, and the two tribes and a half on the other side Jordan 120,000. Not as if the next adjacent tribes were cold in the cause; but they showed as much of their prudence in bringing few, since all the rest lay so near within call, as the others did of their zeal in bringing so many. The men of Judah had enough to do to entertain those that came from afar.
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2. The Levites themselves, and the priests (called here the *Aaronites*), appeared very hearty in this cause, and were ready, if there were occasion, to fight for David, as well as pray for him, because they knew he was called of God to the government, [[1 Chronicles 12#26..28]].
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3. Even some of the kindred of Saul came over to David ([[1 Chronicles 12#29]]), not so many as of the other tribes, because a foolish affection for their own tribe, and a jealousy for the honour of it, kept many of them long in the sinking interest of Saul's family. Kindred should never over-rule conscience. Call no man *Father* to this extent, but God only.
|
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4. It is said of most of these that they were *mighty men of valour* ([[1 Chronicles 12#25]]; [[1 Chronicles 12#28]]; [[1 Chronicles 12#30]]), of others that they were *expert in war* ([[1 Chronicles 12#35..36]]), and of them all that they *could keep rank,* [[1 Chronicles 12#38]]. They had a great deal of martial fire, and yet were governable and subject to the rules of order-- warm hearts but cool heads.
|
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5. Some were so considerate as to bring with them arms, and all instruments for war ([[1 Chronicles 12#24]]; [[1 Chronicles 12#33]]; [[1 Chronicles 12#37]]), for how could they think that David should be able to furnish them?
|
||||
6. The men of Issachar were the fewest of all, only 200, and yet as serviceable to David's interest as those that brought in the greatest numbers, these few being in effect the whole tribe. For,
|
||||
1. They were men of great skill above any of their neighbours, men that *had understanding of the times, to know what Israel ought to do.* They understood the natural times, could *discern the face of the sky,* were weather-wise, could advise their neighbours in the proper times for ploughing, sowing reaping, &c. Or the ceremonial times, the times appointed for the solemn feasts; therefore they are said to *call the people to the mountain* ([[Deuteronomy 33#19]]), for almanacs were not then so common as now. Or, rather, the political times; they understood public affairs, the temper of the nation, and the tendencies of the present events. It is the periphrasis of statesmen that they *know the times,* [[Esther 1#13]]. Those of that tribe were greatly intent on public affairs, had good intelligence from abroad and made a good use of it. They knew *what Israel ought to do:* from their observation and experience they learned both their own and others' duty and interest. In this critical juncture they knew Israel ought to make David king. It was not only expedient, but necessary; the present posture of affairs called for it. The men of Issachar dealt mostly in country business, and did not much intermeddle in public affairs, which gave them an opportunity of observing others and conversing with themselves. A stander-by sees sometimes more than a gamester.
|
||||
2. They were men of great interests; for *all their brethren were at their commandment.* The commonality of that tribe having *bowed their shoulder to bear* ([[Genesis 49#15]]), the great men had them at their beck. Hence we read of *the princes of Issachar,* [[Judges 5#15]]. They knew how to rule, and the rest knew how to obey. It is happy indeed when those that should lead are intelligent and judicious, and those who are to follow are modest and obsequious.
|
||||
7. It is said of them all that they engaged in this enterprise *with a perfect heart* ([[1 Chronicles 12#38]]), and particularly of the men of Zebulun that they were *not of double heart,*[[1 Chronicles 12#33]]. They were, in this matter, *Israelites indeed, in whom was no guile.* And this was their perfection, that they were of one heart, [[1 Chronicles 12#38]]. None had any separate interests, but all for the public good.
|
||||
8. The men of Judah, and others of the adjacent tribes, prepared for the victualling of their respective camps when they came to Hebron, [[1 Chronicles 12#39..40]]. Those that were at the least pains in travelling to this convention, or congress of states, thought themselves obliged to be at so much the more charge in entertaining the rest, that there might be something of an equality. A noble feast was made (was *made for laughter,*[[Ecclesiastes 10#19]]) upon this occasion, for there was *joy in Israel,* [[1 Chronicles 12#40]]. And good reason; for *when the righteous* bear *rule the city rejoices.* Thus, when the throne of Christ is set up in a soul, there is, or ought to be, great joy in that soul: and provision is made for the feasting of it, not as here for two or three days, but for the whole life, nay, for eternity.
|
||||
@ -0,0 +1,47 @@
|
||||
# Chapter Introduction
|
||||
|
||||
In the foregoing chapter we have David made king, by which the civil government was happily settled. In this chapter care is taken about religion.
|
||||
|
||||
1. David consults with the representatives of the people about bringing up the ark out of its obscurity into a public place; and it is resolved on, [[1 Chronicles 13#1..4]].
|
||||
2. With a great deal of solemnity and joy, it is carried from Kirjath-jearim, [[1 Chronicles 13#5..8]].
|
||||
3. Uzza is struck dead for touching it, which, for the present, spoils the solemnity and stops the proceedings, [[1 Chronicles 13#9..14]].
|
||||
|
||||
# The Removal of the Ark. (b. c. 1048.)
|
||||
|
||||
## Verses: 1 - 8
|
||||
1 And David consulted with the captains of thousands and hundreds, and with every leader. 2 And David said unto all the congregation of Israel, If it seem good unto you, and that it be of the Lord our God, let us send abroad unto our brethren every where, that are left in all the land of Israel, and with them also to the priests and Levites which are in their cities and suburbs, that they may gather themselves unto us: 3 And let us bring again the ark of our God to us: for we enquired not at it in the days of Saul. 4 And all the congregation said that they would do so: for the thing was right in the eyes of all the people. 5 So David gathered all Israel together, from Shihor of Egypt even unto the entering of Hemath, to bring the ark of God from Kirjath-jearim. 6 And David went up, and all Israel, to Baalah, that is, to Kirjath-jearim, which belonged to Judah, to bring up thence the ark of God the Lord, that dwelleth between the cherubims, whose name is called on it. 7 And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio drave the cart. 8 And David and all Israel played before God with all their might, and with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets.
|
||||
|
||||
Here is,
|
||||
|
||||
1. David's pious proposal to bring up the ark of God to Jerusalem, that the royal city might be the holy city, [[1 Chronicles 13#1..3]]. This part of the story we had not in Samuel. We may observe in this proposal,
|
||||
1. That as soon as David was well seated on his throne he had thoughts concerning the ark of God: *Let us bring the ark to us,* [[1 Chronicles 13#3]]. Two things he aimed at herein:--
|
||||
1. To do honour to God, by showing respect to his ark, the token of his presence. As soon as he had power in his hand he would use it for the advancement and encouragement of religion. Note, It ought to be the first and great care of those that are enriched and preferred to honour God with their honours, and to serve him, and the interests of his kingdom among men, with their wealth and power. David said not, "What pompous thing shall I do now?" or, "What pleasant thing?" but, "What pious thing?"
|
||||
2. To have the comfort and benefit of that sacred oracle. "Let us bring it to us, not only that we may be a credit to it, but that it may be a blessing to us." Those that honour God profit themselves. Note, It is the wisdom of those who are setting out in the world to take God's ark with them, to make his oracles their counsellors and his laws their rule. Those are likely to proceed in the favour of God who thus begin in the fear of God.
|
||||
2. That he consulted with the leaders of the people about it, [[1 Chronicles 13#1]]. Though it was without doubt a very good work, and being king, he had the authority to command the doing of it, yet he chose rather to do it by consultation,
|
||||
1. That he might show respect to the great men of the kingdom and put honour upon them. Though they made him king, yet he would not rule with a high hand. He did not say, "We will and command, and it is our royal pleasure, that you do so and so; and we will be obeyed," but, "*If it seem good to you,* and you think that the motion comes from the Lord our God, let us send out orders for this purpose." No prince that is wise will covet to be absolute. The people's allegiance is best secured by taking their concurrence in their representatives. Happy then art thou, O Britain!
|
||||
2.. That he might be advised by them in the manner of doing it, whether just now, whether publicly. David was a very intelligent man himself, and yet consulted with his captains; *for in the multitude of counsellors there is safety.* It is wisdom to make use of the wisdom of others.
|
||||
3. That, they joining in it, it might pass the better for a national act and so might procure a national blessing.
|
||||
3. That he would have all the people summoned to attend on this occasion, both for the honour of the ark and for the people's satisfaction and edification, [[1 Chronicles 13#2]]. Observe,
|
||||
1. He calls the common people *brethren,* which bespeaks his humility and condescension (notwithstanding his advancement), and the tender concern he had for them. Thus our Lord Jesus is not ashamed to call his people brethren, [[Hebrews 2#11]].
|
||||
2. He speaks of the people as a remnant that had escaped: *Our brethren that are left in all the land of Israel.* They had been under scattering providences. Their wars with the Philistines, and with the house of Saul, had wasted the country and cut off many. We now hope to see an end of these troubles. Let those that are left be quickened by late judgments, and present mercies, to seek unto God.
|
||||
3. He takes care that the priests and Levites especially should be summoned to attend the ark; for it was their province in a particular manner. Thus Christian magistrates should stir up ministers to do their duty when they see them remiss.
|
||||
4. That all this is upon supposition that it is *of the Lord their God.* "Though it should *seem good to you* and me, yet if it be not *of the Lord our God,* we will not do it." What ever we undertake, this must be our enquiry, "Is it of the Lord? Is it agreeable to his mind? Can we approve ourselves to him in it? May we expect that he will own us?"
|
||||
5. That thus it was requisite they should amend what has been amiss in the last reign, and, as it were, atone for their neglect: "For *we enquired not at it in the days of Saul,* and this was the reason why things went so ill with us: let that original error be amended, and then we may hope to see our affairs in a better posture." Observe, David makes no peevish reflections upon Saul. He does not say, "Saul never cared for the ark, at least in the latter end of this reign;" but, in general, *We enquired not at it,* making himself with others guilty of this neglect. It better becomes us to judge ourselves than others. Humble good men lament their own share in national guilt, and take shame to themselves, [[Daniel 9#5..19]], &c.
|
||||
2. The people's ready agreement to this proposal ([[1 Chronicles 13#4]]): *The thing* was *right in the eyes of all the people.* Nobody could say to the contrary, but that it was a very good work and very seasonable; so that it was resolved, *nemine contradicente*-- *unanimously,* that they would do so. Those that prudently proposed a good work, and lead in it, will perhaps find a more ready concurrence in it than they expected. Great men know not what a great deal of good they are capable of doing by their influence on others.
|
||||
3. The solemnity of bringing up the ark, [[1 Chronicles 13#5..8]], &c., which we read before, [[2 Samuel 6#1..3]], &c. Here therefore we shall only observe,
|
||||
1. That it is worth while to travel far to attend the ark of God. They came out of all parts of the country, from the *river of Egypt,* the utmost part south, to the entering of Hemath, which lay furthest north, ([[1 Chronicles 13#5]]), to grace this solemnity.
|
||||
2. That we have reason greatly to rejoice in the revival of neglected ordinances and the return of the tokens of God's presence. When the light of religion shines out of obscurity, when it is openly and freely professed, is brought into reputation, and countenanced by princes and great ones, it is such a happy omen to a people as is worthy to be welcomed with all possible expressions of joy.
|
||||
3. When, after long disuse, ordinances come to be revived, it is too common for even wise and good men to make some mistakes. Who would have thought that David would commit such an error as this, to carry the ark upon a cart? [[1 Chronicles 13#7]]. Because the Philistines so carried it, and a special providence drove the cart ([[1 Samuel 6#12]]), he thought they might do so too. But we must walk by rule, not by example when it varies from the rule, no, not even by those examples which Providence has owned.
|
||||
|
||||
# The Death of Uzza. (b. c. 1048.)
|
||||
|
||||
## Verses: 9 - 14
|
||||
9 And when they came unto the threshingfloor of Chidon, Uzza put forth his hand to hold the ark; for the oxen stumbled. 10 And the anger of the Lord was kindled against Uzza, and he smote him, because he put his hand to the ark: and there he died before God. 11 And David was displeased, because the Lord had made a breach upon Uzza: wherefore that place is called Perez-uzza to this day. 12 And David was afraid of God that day, saying, How shall I bring the ark of God home to me? 13 So David brought not the ark home to himself to the city of David, but carried it aside into the house of Obed-edom the Gittite. 14 And the ark of God remained with the family of Obed-edom in his house three months. And the Lord blessed the house of Obed-edom, and all that he had.
|
||||
|
||||
This breach upon Uzza, which caused all the joy to cease, we had an account of, [[2 Samuel 6#6..8]], &c.
|
||||
|
||||
1. Let the sin of Uzza warn us all to take heed of presumption, rashness, and irreverence, in dealing about holy things ([[1 Chronicles 13#9]]), and not to think that a good intention will justify a bad action. In our communion with God we must carefully watch over our own hearts, lest familiarity breed contempt, and we think God is in any way beholden to us.
|
||||
2. Let the punishment of Uzza convince us that the God with whom we have to do is a jealous God. His death, like that of Nadab and Abihu, proclaims aloud that God will be *sanctified in those that come nigh unto him* ([[Leviticus 10#3]]), and that the nearer any are to him the more displeased he is with their presumptions. Let us not dare to trifle with God in our approaches to him; and yet let us, through Christ, *come boldly to the throne of grace;* for we are under the dispensation of liberty and grace, not of bondage and terror.
|
||||
3. Let the damp this gave to the joy of Israel be a memorandum to us always to rejoice with trembling, and to *serve the Lord with fear,* even when we *serve him with gladness.* 4. Let David's displeasure upon this occasion caution us to take heed to our spirits when we are under divine rebukes, lest, instead of submitting to God, we quarrel with him. If God be angry with us, shall we dare to be angry with him?
|
||||
5. Let the stop thus put to the solemnity caution us not to be driven off from our duty by those providences which are only intended to drive us from our sins. David should have gone on with the work notwithstanding the breach made upon Uzza; so might the breach have been made up.
|
||||
6. Let the blessing which the ark brought with it to the house of Obed-edom encourage us to welcome God's ordinances into our houses, as those that believe the ark is a guest that nobody shall lose by; not let it be less precious to us for its being to some a stone of stumbling and a rock of offence. If the gospel be to some a savour of death unto death, as the ark was to Uzza, yet let us receive it in the love of it and it will be to us a saviour of life unto life.
|
||||
@ -0,0 +1,33 @@
|
||||
# Chapter Introduction
|
||||
|
||||
In this chapter we have,
|
||||
|
||||
1. David's kingdom established, [[1 Chronicles 14#1..2]].
|
||||
2. His family built up, [[1 Chronicles 14#3..7]].
|
||||
3. His enemies, the Philistines, routed in two campaigns, [[1 Chronicles 14#8..17]]. This is repeated here from [[2 Samuel 5#11..25]], &c.
|
||||
|
||||
# David's Kingdom Established. (b. c. 1045.)
|
||||
|
||||
## Verses: 1 - 7
|
||||
1 Now Hiram king of Tyre sent messengers to David, and timber of cedars, with masons and carpenters, to build him a house. 2 And David perceived that the Lord had confirmed him king over Israel, for his kingdom was lifted up on high, because of his people Israel. 3 And David took more wives at Jerusalem: and David begat more sons and daughters. 4 Now these are the names of his children which he had in Jerusalem; Shammua, and Shobab, Nathan, and Solomon, 5 And Ibhar, and Elishua, and Elpalet, 6 And Nogah, and Nepheg, and Japhia, 7 And Elishama, and Beeliada, and Eliphalet.
|
||||
|
||||
We may observe here,
|
||||
|
||||
1. There is no man that has such a sufficiency in himself but he has need of his neighbours and has reason to be thankful for their help: David had a very large kingdom, Hiram a very little one; yet David could not build himself a house to his mind unless Hiram furnished him with both workmen and materials, [[1 Chronicles 14#1]]. This is a reason why we should despise none, but, as we have opportunity, be obliging to all.
|
||||
2. It is a great satisfaction to a wise man to be settled, and to a good man to see the special providences of God in his settlement. The people had made David king; but he could not be easy, nor think himself happy, till he perceived that *the Lord had confirmed him king over Israel,* [[1 Chronicles 14#2]]. "Who shall unfix me if God hath fixed me?"
|
||||
3. We must look upon all our advancements as designed for our usefulness. *David's kingdom was lifted up on high,* not for his own sake, that he might look great, but *because of his people Israel,* that he might be a guide and protector to them. We are blessed in order that we may be blessings. See [[Genesis 12#2]]. We are not born, nor do we live, for ourselves.
|
||||
4. It is difficult to thrive without growing secure and indulgent to the flesh. It was David's infirmity that when he settled in his kingdom *he took more wives* ([[1 Chronicles 14#3]]), yet the numerous issue he had added to his honour and strength. Lo, *children are a heritage of the Lord.* We had an account of David's children, not only in Samuel, but in this book ([[1 Chronicles 3#1..9]], &c.) and now here again; for it was their honour to have such a father.
|
||||
|
||||
# The Defeat of the Philistines. (b. c. 1045.)
|
||||
|
||||
## Verses: 8 - 17
|
||||
8 And when the Philistines heard that David was anointed king over all Israel, all the Philistines went up to seek David. And David heard of it, and went out against them. 9 And the Philistines came and spread themselves in the valley of Rephaim. 10 And David enquired of God, saying, Shall I go up against the Philistines? and wilt thou deliver them into mine hand? And the Lord said unto him, Go up; for I will deliver them into thine hand. 11 So they came up to Baal-perazim; and David smote them there. Then David said, God hath broken in upon mine enemies by mine hand like the breaking forth of waters: therefore they called the name of that place Baal-perazim. 12 And when they had left their gods there, David gave a commandment, and they were burned with fire. 13 And the Philistines yet again spread themselves abroad in the valley. 14 Therefore David enquired again of God; and God said unto him, Go not up after them; turn away from them, and come upon them over against the mulberry trees. 15 And it shall be, when thou shalt hear a sound of going in the tops of the mulberry trees, that then thou shalt go out to battle: for God is gone forth before thee to smite the host of the Philistines. 16 David therefore did as God commanded him: and they smote the host of the Philistines from Gibeon even to Gazer. 17 And the fame of David went out into all lands; and the Lord brought the fear of him upon all nations.
|
||||
|
||||
This narrative of David's triumph over the Philistines is much the same with that, [[2 Samuel 5#17..25]], &c.
|
||||
|
||||
1. Let the attack which the Philistines made upon David forbid us to be secure in any settlement or advancement, and engage us to expect molestation in this world. When we are most easy something or other may come to be a terror or vexation to us. Christ's kingdom will thus be insulted by the serpent's seed, especially when it makes any advances.
|
||||
2. Let David's enquiry of God, once and again, upon occasion of the Philistines' invading him, direct us in all our ways to acknowledge God-- in distress to fly to him, when we are wronged to appeal to him, and, when we know not what to do, to ask counsel at his oracles, to put ourselves under his direction, and to beg of him to show us the right way.
|
||||
3. Let David's success encourage us to resist our spiritual enemies, in observance of divine directions and dependence on divine strength. Resist the devil, and he shall flee as the Philistines did before David.
|
||||
4. Let the sound of the going in the tops of the mulberry trees direct us to attend God's motions both in his providence and in the influences of his Spirit. When we perceive God to go before us let us gird up our loins, gird on our armour, and follow him.
|
||||
5. Let David's burning the gods of the Philistines, when they fell into his hands, teach us a holy indignation against idolatry and all the remains of it.
|
||||
6. Let David's thankful acknowledgment of the hand of God in his successes direct us to bring all our sacrifices of praise to God's altar. *Not unto us, O Lord! not unto us, but to thy name give glory.* 7. Let the reputation which David obtained, not only in his kingdom, but among his neighbours, be looked upon as a type and figure of the exalted honour of the Son of David ([[1 Chronicles 14#17]]): *The fame of David went out into all lands;* he was generally talked of, and admired by all people, and *the Lord brought the fear of him upon all nations.* All looked upon him as a formidable enemy and a desirable ally. Thus has God highly exalted our Redeemer, and given him a name above every name.
|
||||
@ -0,0 +1,39 @@
|
||||
# Chapter Introduction
|
||||
|
||||
The bringing in of the ark to the city of David was a very good work; it was resolved upon ([[1 Chronicles 13#4]]), and attempted, but not perfected; it lay by the way in the house of Obed-edom. Now this chapter gives us an account of the completing of that good work.
|
||||
|
||||
1. How it was done more regularly than before.
|
||||
1. A place was prepared for it, [[1 Chronicles 15#1]].
|
||||
2. The priests were ordered to carry it, [[1 Chronicles 15#2..15]].
|
||||
3. The Levites had their offices assigned them in attending on it, [[1 Chronicles 15#16..24]].
|
||||
2. How it was done more successfully than before, [[1 Chronicles 15#25]].
|
||||
1. The Levites made no mistake in their work, [[1 Chronicles 15#26]].
|
||||
2. David and the people met with no damp upon their joy, [[1 Chronicles 15#27..28]]. As for Michal's despising David, it was nothing, [[1 Chronicles 15#29]].
|
||||
|
||||
# The Removal of the Ark. (b. c. 1047.)
|
||||
|
||||
## Verses: 1 - 24
|
||||
1 And David made him houses in the city of David, and prepared a place for the ark of God, and pitched for it a tent. 2 Then David said, None ought to carry the ark of God but the Levites: for them hath the Lord chosen to carry the ark of God, and to minister unto him for ever. 3 And David gathered all Israel together to Jerusalem, to bring up the ark of the Lord unto his place, which he had prepared for it. 4 And David assembled the children of Aaron, and the Levites: 5 Of the sons of Kohath; Uriel the chief, and his brethren an hundred and twenty: 6 Of the sons of Merari; Asaiah the chief, and his brethren two hundred and twenty: 7 Of the sons of Gershom; Joel the chief, and his brethren an hundred and thirty: 8 Of the sons of Elizaphan; Shemaiah the chief, and his brethren two hundred: 9 Of the sons of Hebron; Eliel the chief, and his brethren fourscore: 10 Of the sons of Uzziel; Amminadab the chief, and his brethren a hundred and twelve. 11 And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab, 12 And said unto them, Ye are the chief of the fathers of the Levites: sanctify yourselves, both ye and your brethren, that ye may bring up the ark of the Lord God of Israel unto the place that I have prepared for it. 13 For because ye did it not at the first, the Lord our God made a breach upon us, for that we sought him not after the due order. 14 So the priests and the Levites sanctified themselves to bring up the ark of the Lord God of Israel. 15 And the children of the Levites bare the ark of God upon their shoulders with the staves thereon, as Moses commanded according to the word of the Lord. 16 And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of music, psalteries and harps and cymbals, sounding, by lifting up the voice with joy. 17 So the Levites appointed Heman the son of Joel; and of his brethren, Asaph the son of Berechiah; and of the sons of Merari their brethren, Ethan the son of Kushaiah; 18 And with them their brethren of the second degree, Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Elipheleh, and Mikneiah, and Obed-edom, and Jeiel, the porters. 19 So the singers, Heman, Asaph, and Ethan, were appointed to sound with cymbals of brass; 20 And Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries on Alamoth; 21 And Mattithiah, and Elipheleh, and Mikneiah, and Obed-edom, and Jeiel, and Azaziah, with harps on the Sheminith to excel. 22 And Chenaniah, chief of the Levites, was for song: he instructed about the song, because he was skilful. 23 And Berechiah and Elkanah were doorkeepers for the ark. 24 And Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets before the ark of God: and Obed-edom and Jehiah were doorkeepers for the ark.
|
||||
|
||||
Preparation is here made for the bringing of the ark home to the city of David from the house of Obed-edom. It is here owned that in the former attempt, though it was a very good work and in it they *sought God,* yet they *sought him, not after the due order,* [[1 Chronicles 15#13]]. "We did not go about our work considerately; and therefore we sped so ill." Note, It is not enough that we do that which is good, but we must do it well-- not enough that we seek God in a due ordinance, but we must seek after him, in a due order. Note, also, When we have suffered for our irregularities we must learn thereby to be more regular; then we answer the end of chastisement. Let us see how the matter was mended.
|
||||
|
||||
1. David now prepared a place for the reception of the ark, before he brought it to him; and thus he sought in the due order. He had not time to *build a house,* but he *pitched a tent* for it ([[1 Chronicles 15#1]]), probably according to the pattern shown to Moses in the mount, or as near it as might be, of curtains and boards. Observe, When he made houses for himself in the city of David he prepared a place for the ark. Note, Wherever we build for ourselves, we must be sure to make room for God's ark, for a church in the house.
|
||||
2. David now ordered that the Levites or priests should carry the ark upon their shoulders. Now he bethought himself of that which he could not but know before, that, *none ought to carry the ark but the Levites,* [[1 Chronicles 15#2]]. The Kohathites carried it in their ordinary marches, and therefore had no wagons allotted them, because their work was to *bear upon their shoulders,*[[Numbers 7#9]]. But upon extraordinary occasions, as when they passed Jordan and compassed Jericho, the priests carried it. This rule was express, and yet David himself forgot it, and put the ark upon a cart. Note, Even those that are very knowing in the word of God, yet have it not always so ready to them as were to be wished when they have occasion to use it. Wise and good men may be guilty of an oversight, which, as soon as they are aware of, they will correct. David did not go about to justify what had been done amiss, nor to lay the blame on others, but owned himself guilty, with others, of not seeking God in a due order, and now took care not only to summon the Levites to the solemnity, as he did all Israel ([[1 Chronicles 15#3]]), and had done before ([[1 Chronicles 13#2]]), but to see that they assembled ([[1 Chronicles 15#4]]), especially the sons of Aaron, [[1 Chronicles 15#11]]. To them he gives the solemn charge ([[1 Chronicles 15#12]]): *You are the chief of the fathers of the Levites,* therefore do you *bring up the ark of the Lord.* It is expected that those who are advanced above others in dignity should go before others in duty. "You are the chief, and therefore more is expected from you than from others, both by way of service yourselves and influence on the rest. You did it not at first, neither did your duty yourselves nor took care to instruct us, and we smarted for it: *The Lord made a breach upon us;* we have all smarted for your neglect; *this has been by your means* (see [[Malachi 1#9]]): therefore *sanctify yourselves,* and mind your business." When those that have suffered for doing ill thus learn to do better the correction is well bestowed.
|
||||
3. The Levites and priests sanctified themselves ([[1 Chronicles 15#14]]) and were ready to carry the ark on their shoulders, according to the law, [[1 Chronicles 15#15]]. Note, Many that are very remiss in their duty, if they were but faithfully told of it, would reform and do better. The breach upon Uzza made the priests more careful to sanctify themselves, that is, to cleanse themselves from all ceremonial pollution and to compose themselves for the solemn service of God, so as to strike a reverence upon the people. Some are made examples, that others may be made exemplary and very cautious.
|
||||
4. Officers were appointed to be ready to bid the ark welcome, with every possible expression of joy, [[1 Chronicles 15#16]]. David ordered the chief of the Levites to nominate those that they knew to be proficients for this service. Heman, Asaph, and Ethan, were now first appointed, [[1 Chronicles 15#17]]. They undertook to sound with symbols ([[1 Chronicles 15#19]]), others with psalteries ([[1 Chronicles 15#20]]), others with harps, on the *Sheminith,* or *eighth,* eight notes higher or lower than the rest, according to the rules of the concert, [[1 Chronicles 15#21]]. Some that were priests blew with the trumpet ([[1 Chronicles 15#24]]), as was usual at the removal of the ark ([[Numbers 10#8]]) and at solemn feasts, [[Psalms 81#3]]. And one was appointed for song ([[1 Chronicles 15#22]]), for he was skilful in it, could sing well himself and instruct others. Note, As every man has *received the gift,* so he ought to *minister the same,*[[1 Peter 4#10]]. And those that excel in any endowment should not only use it for the common good themselves, but teach others also, and not grudge to make others as wise as themselves. This way of praising God by musical instruments had not hitherto been in use. But David, being a prophet, instituted it by divine direction, and added it to the other *carnal ordinances* of that dispensation, as the apostle calls them, [[Hebrews 9#10]]. The New Testament keeps up singing of psalms, but has not appointed church-music. Some were appointed to be porters ([[1 Chronicles 15#18]]), others door-keepers for the ark ([[1 Chronicles 15#23..24]]), and one of these was Obed-edom, who reckoned it no doubt a place of honour, and accepted it as recompence for the entertainment he had given to the ark. He had been for three months housekeeper to the ark, and indeed its landlord. But, when he might not be so any longer, such an affection had he for it that he was glad to be its door-keeper.
|
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|
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## Verses: 25 - 29
|
||||
25 So David, and the elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of the Lord out of the house of Obed-edom with joy. 26 And it came to pass, when God helped the Levites that bare the ark of the covenant of the Lord, that they offered seven bullocks and seven rams. 27 And David was clothed with a robe of fine linen, and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song with the singers: David also had upon him an ephod of linen. 28 Thus all Israel brought up the ark of the covenant of the Lord with shouting, and with sound of the cornet, and with trumpets, and with cymbals, making a noise with psalteries and harps. 29 And it came to pass, as the ark of the covenant of the Lord came to the city of David, that Michal the daughter of Saul looking out at a window saw king David dancing and playing: and she despised him in her heart.
|
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|
||||
All things being got ready for the carrying of the ark to the city of David, and its reception there, we have here an account of the solemnity of this conveyance thither from the house of Obed-edom.
|
||||
|
||||
1. God helped the Levites that carried it. The ark was no very great burden, that those who carried it needed any extraordinary help. But,
|
||||
1. It is good to take notice of the assistance of the divine providence even in those things that fall within the compass of our natural powers: if God did not help us, we could not stir a step.
|
||||
2. In all our religious exercises we must particularly derive help from heaven. See [[Acts 26#22]]. All our sufficiency for holy duties is from God.
|
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3. The Levites, remembering the breach upon Uzza, were probably ready to tremble when they took up the ark; but God helped them, that is, he encouraged them to it, silenced their fears, and strengthened their faith.
|
||||
4. God helped them to do it decently and well, and without making any mistake. If we perform any religious duties so as to escape a breach, and come off with our lives, we must own it is God that helps us; for, if left to ourselves, we should be guilty of some fatal miscarriages. God's ministers that bear the vessels of the Lord have special need of divine help in their ministrations, that God in them may be glorified and his church edified. And, if God help the Levites, the people have the benefit of it.
|
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2. When they experienced the tokens of God's presence with them they offered sacrifices of praise to him, [[1 Chronicles 15#26]]. This also he helped them to do. They offered these bullocks and rams perhaps by way of atonement for the former error, that it might not now be remembered against them, as well as by way of acknowledgment for the help now received.
|
||||
3. There were great expressions of rejoicing used: the sacred music was played, David danced, the singers sang, and the common people shouted, [[1 Chronicles 15#27..28]]. This we had before, [[2 Samuel 6#14..15]]. Learn hence,
|
||||
1. That we serve a good master, who delights to have his servants sing at their work.
|
||||
2. That times of public reformation are, and should be, times of public rejoicing. Those are unworthy of the ark that are not glad of it.
|
||||
3. It is not any disparagement to the greatest of men to show themselves zealous in the acts of devotion. Michal indeed despised David ([[1 Chronicles 15#29]]); but *her* despising him did not make him at all despicable; he did not regard it himself, nor did any that were wise and good (and why should we covet the esteem of any but such?) think the worse of him.
|
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@ -0,0 +1,53 @@
|
||||
# Chapter Introduction
|
||||
|
||||
This chapter concludes that great affair of the settlement of the ark in the royal city, and with it the settlement of the public worship of God during the reign of David. Here is,
|
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|
||||
1. The solemnity with which the ark was fixed, [[1 Chronicles 16#1..6]].
|
||||
2. The psalm David gave to be sung on this occasion, [[1 Chronicles 16#7..36]].
|
||||
3. The settling of the stated public worship of God in order thenceforward, [[1 Chronicles 16#37..43]].
|
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|
||||
# The Settlement of the Ark. (b. c. 1045.)
|
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|
||||
## Verses: 1 - 6
|
||||
1 So they brought the ark of God, and set it in the midst of the tent that David had pitched for it: and they offered burnt sacrifices and peace offerings before God. 2 And when David had made an end of offering the burnt offerings and the peace offerings, he blessed the people in the name of the Lord. 3 And he dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a good piece of flesh, and a flagon of wine. 4 And he appointed certain of the Levites to minister before the ark of the Lord, and to record, and to thank and praise the Lord God of Israel: 5 Asaph the chief, and next to him Zechariah, Jeiel, and Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obed-edom: and Jeiel with psalteries and with harps; but Asaph made a sound with cymbals; 6 Benaiah also and Jahaziel the priests with trumpets continually before the ark of the covenant of God.
|
||||
|
||||
It was a glorious day when the ark of God was safely lodged in the tent David had pitched for it. That good man had his heart much upon it, could not sleep contentedly till it was done, [[Psalms 132#4..5]].
|
||||
|
||||
1. The circumstances of the ark were now,
|
||||
1. Better than what they had been. It had been obscure in a country town, in the fields of the wood; now it was removed to a public place, to the royal city, where all might resort to it. It had been neglected, as a despised broken vessel; now it was attended with veneration, and God was enquired of by it. It had borrowed a room in a private house, which it enjoyed by courtesy; now it had a habitation of its own entirely to itself, was set in the midst of it, and not crowded into a corner. Note, Though God's word and ordinances may be clouded and eclipsed for a time, they shall at length shine out of obscurity. Yet,
|
||||
2. They were much short of what was intended in the next reign, when the temple was to be built. This was but a tent, a poor mean dwelling; yet this was the tabernacle, the temple which David in his psalms often speaks of with so much affection. David, who pitched a tent for the ark and continued steadfast to it, did far better than Solomon, who built a temple for it and yet in his latter end turned his back upon it. The church's poorest times were its purest.
|
||||
2. Now David was easy in his mind, the ark was fixed, and fixed near him. Now see how he takes care,
|
||||
1. That God shall have the glory of it. Two ways he gives him honour upon this occasion:--
|
||||
1. By sacrifices ([[1 Chronicles 16#1]]), burnt-offerings in adoration of his perfections, peace-offerings in acknowledgment of his favours.
|
||||
2. By songs: he appointed Levites to record this story in a song for the benefit of others, or to celebrate it themselves by *thanking and praising the God of Israel,* [[1 Chronicles 16#4]]. All our rejoicings must express themselves in thanksgivings to him from whom all our comforts are received.
|
||||
2. That the people shall have the joy of it. They shall fare the better for this day's solemnity; for he gives them all what is worth coming for, not only a royal treat in honour of the day ([[1 Chronicles 16#3]]), in which David showed himself generous to his subjects, as he had found God gracious to him (those whose hearts are enlarged with holy joy should show it by being open-handed); but (which is far better) he gives them also a *blessing in the name of the Lord,* as a father, as a prophet, [[1 Chronicles 16#2]]. He prayed to God for them, and commended them to his grace. *In the name of the Word of the Lord* (so the Targum), the essential eternal Word, who is Jehovah, and through whom all blessings come to us.
|
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|
||||
# David's Psalm of Praise. (b. c. 1045.)
|
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|
||||
## Verses: 7 - 36
|
||||
7 Then on that day David delivered first this psalm to thank the Lord into the hand of Asaph and his brethren. 8 Give thanks unto the Lord, call upon his name, make known his deeds among the people. 9 Sing unto him, sing psalms unto him, talk ye of all his wondrous works. 10 Glory ye in his holy name: let the heart of them rejoice that seek the Lord. 11 Seek the Lord and his strength, seek his face continually. 12 Remember his marvellous works that he hath done, his wonders, and the judgments of his mouth; 13 O ye seed of Israel his servant, ye children of Jacob, his chosen ones. 14 He is the Lord our God; his judgments are in all the earth. 15 Be ye mindful always of his covenant; the word which he commanded to a thousand generations; 16 Even of the covenant which he made with Abraham, and of his oath unto Isaac; 17 And hath confirmed the same to Jacob for a law, and to Israel for an everlasting covenant, 18 Saying, Unto thee will I give the land of Canaan, the lot of your inheritance; 19 When ye were but few, even a few, and strangers in it. 20 And when they went from nation to nation, and from one kingdom to another people; 21 He suffered no man to do them wrong: yea, he reproved kings for their sakes, 22 Saying, Touch not mine anointed, and do my prophets no harm. 23 Sing unto the Lord, all the earth; shew forth from day to day his salvation. 24 Declare his glory among the heathen; his marvellous works among all nations. 25 For great is the Lord, and greatly to be praised: he also is to be feared above all gods. 26 For all the gods of the people are idols: but the Lord made the heavens. 27 Glory and honour are in his presence; strength and gladness are in his place. 28 Give unto the Lord, ye kindreds of the people, give unto the Lord glory and strength. 29 Give unto the Lord the glory due unto his name: bring an offering, and come before him: worship the Lord in the beauty of holiness. 30 Fear before him, all the earth: the world also shall be stable, that it be not moved. 31 Let the heavens be glad, and let the earth rejoice: and let men say among the nations, The Lord reigneth. 32 Let the sea roar, and the fulness thereof: let the fields rejoice, and all that is therein. 33 Then shall the trees of the wood sing out at the presence of the Lord, because he cometh to judge the earth. 34 O give thanks unto the Lord; for he is good; for his mercy endureth for ever. 35 And say ye, Save us, O God of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to thy holy name, and glory in thy praise. 36 Blessed be the Lord God of Israel for ever and ever. And all the people said, Amen, and praised the Lord.
|
||||
|
||||
We have here the thanksgiving psalm which David, by the Spirit, composed, and delivered to the chief musician, to be sung upon occasion of the public entry the ark made into the tent prepared for it. Some think he appointed this hymn to be daily used in the temple service, as duly as the day came; whatever other psalms they sung, they must not omit this. David had penned many psalms before this, some in the time of his trouble by Saul. This was composed before, but was now first delivered into the hand of Asaph, for the use of the church. It is gathered out of several psalms (from the [[1 Chronicles 16#7..23]] is taken from [[Psalms 105#1..15]], &c.; and then [[1 Chronicles 16#23..34]] is the whole [[Psalms 96#1..13]], with little variation; [[1 Chronicles 16#34]] is taken from [[Psalms 136#1]] and divers others; and then the [[1 Chronicles 16#35..36]] are taken from the close of [[Psalms 106#47..48]]), which some think warrants us to do likewise, and make up hymns out of David's psalms, a part of one and a part of another put together so as may be most proper to express and excite the devotion of Christians. These psalms will be best expounded in their proper places (if the Lord will); here we take them as they are put together, with a design to *thank the Lord* ([[1 Chronicles 16#7]]), a great duty, to which we need to be excited and in which we need to be assisted.
|
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|
||||
1. Let God be glorified in our praises; let his honour be the centre in which all the lines meet. Let us glorify him by our thanksgivings (*Give thanks to the Lord*), by our prayers (*Call on his name,* [[1 Chronicles 16#8]]), by our songs *(Sing psalms unto him*), by our discourse-- *Talk of all his wondrous works,* [[1 Chronicles 16#9]]. Let us glorify him as *a great God, and greatly to be praised* ([[1 Chronicles 16#25]]), as supreme God (above all gods), as sole God, for all others are idols, [[1 Chronicles 16#26]]. Let us glorify him as most bright and blessed in himself (*Glory and honour are in his presence,* [[1 Chronicles 16#27]]), as creator (*The Lord made the heavens*), as the ruler of the whole creation (*His judgments are in all the earth,* [[1 Chronicles 16#14]]), and as ours-- *He is the Lord our God.* Thus must we *give unto the Lord the glory due to his name* ([[1 Chronicles 16#28..29]]), and own it, and much more, his due.
|
||||
2. Let other be edified and instructed: *Make known his deeds among the people* ([[1 Chronicles 16#8]]), *declare his glory among the heathen* ([[1 Chronicles 16#24]]), that those who are strangers to him may be led into acquaintance with him, allegiance to him, and the adoration of him. Thus must we serve the interests of his kingdom among men, that all the earth may *fear before him,* [[1 Chronicles 16#30]].
|
||||
3. Let us be ourselves encouraged to triumph and trust in God. Those that give glory to God's name are allowed to *glory in it* ([[1 Chronicles 16#10]]), to value themselves upon their relation to God and venture themselves upon his promise to them. *Let the heart of those rejoice that seek the Lord,* much more of those that have found him. *Seek him, and his strength, and his face:* that is, seek him by the ark of his strength, in which he manifests himself.
|
||||
4. Let the everlasting covenant be the great matter of our joy and praise ([[1 Chronicles 16#15]]): *Be mindful of his covenant.* In the parallel place it is, *He will be ever mindful of it,* [[Psalms 105#8]]. Seeing God never will forget it, we never must. The covenant is said to be *commanded,* because God has obliged us to obey the conditions of it, and because he has both authority to make the promise and ability to make it good. This covenant was ancient, yet never to be forgotten. It was made with Abraham, Isaac, and Jacob, who were long since dead ([[1 Chronicles 16#16..18]]), yet still sure to the spiritual seed, and the promises of it pleadable.
|
||||
5. Let God's former mercies to his people of old, to our ancestors and our predecessors in profession, be commemorated by us now with thankfulness to his praise. Let it be remembered how God protected the patriarchs in their unsettled condition. When they came strangers to Canaan and were sojourners in it, when they were few and might easily have been swallowed up, when they were continually upon the remove and so exposed, when there were many that bore them ill-will and sought to do them mischief, yet no man was suffered to do them wrong-- not the Canaanites, Philistines, Egyptians. Kings were reproved and plagued for their sakes. Pharaoh was so, and Abimelech. They were the *anointed of the Lord,* sanctified by his grace, sanctified by his glory, and had received the unction of the Spirit. They were his prophets, instructed in the things of God themselves and commissioned to instruct others (and prophets are said to be *anointed,* [[1 Kings 19#16]]; [[Isaiah 61#1]]); therefore, if any touch them, they touch the apple of God's eye; if any harm them, it is at their peril, [[1 Chronicles 16#19..22]].
|
||||
6. Let the great salvation of the Lord be especially the subject of our praises ([[1 Chronicles 16#23]]): *Show forth from day to day his salvation,* that is (says bishop Patrick), his promised salvation by Christ. We have reason to celebrate that from day to day; for we daily receive the benefits of it, and it is a subject that can never be exhausted.
|
||||
7. Let God be praised by a due and constant attendance upon him in the ordinances he has appointed: *Bring an offering,* then the fruit of the *ground,* now the fruit of the *lips,* of the *heart* ([[Hebrews 13#15]]), and *worship him in the beauty of holiness,* in the holy places and in a holy manner, [[1 Chronicles 16#29]]. Holiness is the beauty of the Lord, the beauty of all sanctified souls and all religious performances.
|
||||
8. Let God's universal monarchy be the fear and joy of all people. Let us reverence it: *Fear before him, all the earth.* And let us rejoice in it: *Let the heavens be glad and rejoice,* because *the Lord reigns,* and by his providence establishes the world, so that, though it be moved, it cannot be removed, nor the measures broken which Infinite Wisdom has taken in the government of it, [[1 Chronicles 16#30..31]].
|
||||
9. Let the prospect of the judgment to come inspire us with an awful pleasure, Let earth and sea, fields and woods, though in the great day of the Lord they will all be consumed, yet rejoice that he will come, doth come, to *judge the earth,* [[1 Chronicles 16#32..33]].
|
||||
10. In the midst of our praises we must not forget to pray for the succour and relief of those saints and servants of God that are in distress ([[1 Chronicles 16#35]]): *Save us, gather us, deliver us from the heathen,* those of us that are scattered and oppressed. When we are rejoicing in God's favours to us we must remember our afflicted brethren, and pray for their salvation and deliverance as our own. We are members one of another; and therefore when we mean, "Lord, save *them,*" it is not improper to say, "Lord, save *us.*" *Lastly,* Let us make God the Alpha and Omega of our praises. David begins with ([[1 Chronicles 16#8]]), *Give thanks to the Lord;* he concludes ([[1 Chronicles 16#36]]), *Blessed be the Lord.* And whereas in the place whence this doxology is taken ([[Psalms 106#48]]) it is added, *Let all the people say, Amen, Hallelujah,* here we find they did according to that directory: *All the people said, Amen, and praised the Lord.* When the Levites had finished this psalm or prayer and praise, then, and not till then, the people that attended signified their consent and concurrence by saying, *Amen,* And so they praised the Lord, much affected no doubt with this newly instituted way of devotion, which had been hitherto used in the schools of the prophets only, [[1 Samuel 10#5]]. And, if this way of praising God *please the Lord better than an ox or a bullock that has horns and hoofs, the humble shall see it and be glad,* [[Psalms 69#31..32]].
|
||||
|
||||
# The Service of the Ark. (b. c. 1045.)
|
||||
|
||||
## Verses: 37 - 43
|
||||
37 So he left there before the ark of the covenant of the Lord Asaph and his brethren, to minister before the ark continually, as every day's work required: 38 And Obed-edom with their brethren, threescore and eight; Obed-edom also the son of Jeduthun and Hosah to be porters: 39 And Zadok the priest, and his brethren the priests, before the tabernacle of the Lord in the high place that was at Gibeon, 40 To offer burnt offerings unto the Lord upon the altar of the burnt offering continually morning and evening, and to do according to all that is written in the law of the Lord, which he commanded Israel; 41 And with them Heman and Jeduthun, and the rest that were chosen, who were expressed by name, to give thanks to the Lord, because his mercy endureth for ever; 42 And with them Heman and Jeduthun with trumpets and cymbals for those that should make a sound, and with musical instruments of God. And the sons of Jeduthun were porters. 43 And all the people departed every man to his house: and David returned to bless his house.
|
||||
|
||||
The worship of God is not only to be the work of a solemn day now and then, brought in to grace a triumph; but it ought to be the work of every day. David therefore settles it here for a constancy, puts it into a method, which he obliged those that officiated to observe in their respective posts. In the tabernacle of Moses, and afterwards in the temple of Solomon, the ark and the altar were together; but, ever since Eli's time, they had been separated, and still continued so till the temple was built. I cannot conceive what reason there was why David, who knew the law and was zealous for it, did not either bring the ark to Gibeon, where the tabernacle and the altar were, or bring them to Mount Zion, where the ark was. Perhaps the curtains and hangings of Moses's tabernacle were so worn with time and weather that they were not fit to be removed, nor fit to be a shelter for the ark; and yet he would not make all new, but only a tent for the ark, because the time was at hand when the temple should be built. Whatever was the reason, all David's time they were asunder, but he took care that neither of them should be neglected.
|
||||
|
||||
1. At Jerusalem, where the ark was, Asaph and his brethren were appointed to attend, to *minister before the ark continually,* with songs of praise, *as every day's work required,* [[1 Chronicles 16#37]]. No sacrifices were offered there, nor incense burnt, because the altars were not there: but David's prayers were *directed as incense, and the lifting up of his hands as the evening sacrifice* ([[Psalms 141#2]]), so early did spiritual worship take place of ceremonial.
|
||||
2. Yet the ceremonial worship, being of divine institution, must by no means be omitted; and therefore at Gibeon were the altars where the priests attended, for their work was to sacrifice and burn incense, which they did *continually, morning and evening, according to the law of Moses,* [[1 Chronicles 16#39..40]]. These must be kept up because, however in their own nature they were inferior to the moral services of prayer and praise, yet, as they were types of the mediation of Christ, they had a great deal of honour put upon them, and the observance of them was of great consequence. Here Zadok attended, to preside in the service of the altar; as (it is probable) Abiathar settled at Jerusalem, to attend the ark, because he had the breast-plate of judgment, which must be consulted before the ark: this is the reason why we read in David's time both Zadok and Abiathar were the priests ([[2 Samuel 8#17]]; [[2 Samuel 20#25]]), one where the altar was and the other where the ark was. At Gibeon, where the altars were, David also appointed *singers to give thanks to the Lord,* and the burden of all their songs must be, *For his mercy endureth for ever,*[[1 Chronicles 16#41]]. They did it *with musical instruments of God,* such instruments as were appointed and appropriated to this service, not such as they used on other occasions. Between common mirth and holy joy there is a vast difference, and the limits and distances between them must be carefully observed and kept up. Matters being thus settled, and the affairs of religion put into a happy channel,
|
||||
1. The people were satisfied, and went home pleased.
|
||||
2. David returned to bless his house, resolving to keep up family worship still, which public worship must not supersede.
|
||||
@ -0,0 +1,36 @@
|
||||
# Chapter Introduction
|
||||
|
||||
This excellent chapter is the same with [[2 Samuel 7#1..29]] It will be worth while to look back upon what was there said upon it. Two things in general we have in it:--
|
||||
|
||||
1. God's gracious acceptance of David's purpose to build him a house, and the promise he made thereupon, [[1 Chronicles 17#1..15]].
|
||||
2. David's gracious acceptance of God's good promise to build him a house, and the prayer he made thereupon, [[1 Chronicles 17#16..27]].
|
||||
|
||||
# God's Promise to David. (b. c. 1042.)
|
||||
|
||||
## Verses: 1 - 15
|
||||
1 Now it came to pass, as David sat in his house, that David said to Nathan the prophet, Lo, I dwell in a house of cedars, but the ark of the covenant of the Lord remaineth under curtains. 2 Then Nathan said unto David, Do all that is in thine heart; for God is with thee. 3 And it came to pass the same night, that the word of God came to Nathan, saying, 4 Go and tell David my servant, Thus saith the Lord, Thou shalt not build me a house to dwell in: 5 For I have not dwelt in a house since the day that I brought up Israel unto this day; but have gone from tent to tent, and from one tabernacle to another. 6 Wheresoever I have walked with all Israel, spake I a word to any of the judges of Israel, whom I commanded to feed my people, saying, Why have ye not built me a house of cedars? 7 Now therefore thus shalt thou say unto my servant David, Thus saith the Lord of hosts, I took thee from the sheepcote, even from following the sheep, that thou shouldest be ruler over my people Israel: 8 And I have been with thee whithersoever thou hast walked, and have cut off all thine enemies from before thee, and have made thee a name like the name of the great men that are in the earth. 9 Also I will ordain a place for my people Israel, and will plant them, and they shall dwell in their place, and shall be moved no more; neither shall the children of wickedness waste them any more, as at the beginning, 10 And since the time that I commanded judges to be over my people Israel. Moreover I will subdue all thine enemies. Furthermore I tell thee that the Lord will build thee a house. 11 And it shall come to pass, when thy days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom. 12 He shall build me a house, and I will stablish his throne for ever. 13 I will be his father, and he shall be my son: and I will not take my mercy away from him, as I took it from him that was before thee: 14 But I will settle him in mine house and in my kingdom for ever: and his throne shall be established for evermore. 15 According to all these words, and according to all this vision, so did Nathan speak unto David.
|
||||
|
||||
Let us observe here,
|
||||
|
||||
1. How desirous and solicitous good people should be to serve the interests of God's kingdom in the world, to the utmost of their capacity. David could not be easy in a house of cedar while the ark was lodged within curtains, [[1 Chronicles 17#1]]. The concerns of the public should always be near our hearts. What pleasure can we take in our own prosperity if we see not the good of Jerusalem? When David is advanced to wealth and power see what his cares and projects are. Not, "What shall I do for my children to get portions for them? What shall I do to fill my coffers and enlarge my dominions?" But, "What shall I do for God, to serve and honour him?" Those that are contriving where to bestow their fruits and their good would do well to enquire what condition the ark is in, and whether some may not be well bestowed upon it.
|
||||
2. How ready God's prophets should be to encourage every good purpose. Nathan was no sooner aware of David's good design than he bade him *go and do all that was within his heart* ([[1 Chronicles 17#2]]), for he had no reason to doubt but that God was with him in it. Ministers should stir up the gifts and graces that are in others as well as in themselves.
|
||||
3. How little God affects external pomp and splendour in his service. His ark was content with a tabernacle ([[1 Chronicles 17#5]]) and he never so much as mentioned the building of a house for it; no, not when he had fixed his people in great and goodly cities which they builded not, [[Deuteronomy 6#10]]. He commanded the judges to *feed his people,* but never bade them *build him a house,* [[1 Chronicles 17#6]]. We may well be content awhile with mean accommodations; God's ark was so.
|
||||
4. How graciously God accepts his people's good purposes, yea, though he himself prevents the performance of them. David must not *build this house,* [[1 Chronicles 17#4]]. He must prepare for it, but not do it; as Moses must bring Israel within sight of Canaan, but must them leave it to Joshua to put them in possession of it. It is the prerogative of Christ to be both the author and finisher of his work. Yet David must not think that, because he was not permitted to build the temple,
|
||||
1. His preferment was in vain; no, "*I took thee from the sheep-cote,* though not to be a builder of the temple, yet to be *ruler over my people Israel;* that is honour enough for thee; leave the other to one that shall come after thee," [[1 Chronicles 17#7]]. Why should one man think to engross all the business and to bring every good work to perfection? Let something be left for those that succeed. God had given him victories, and made him a name ([[1 Chronicles 17#8]]), and, further, intended by him to establish his people Israel and secure them against their enemies, [[1 Chronicles 17#9]]. That must be *his* work, who is a man of war and fit for it, and he must let the building of churches be left to one that was never cut out for a soldier. Nor,
|
||||
2. Must he think that his good purpose was in vain, and that he should lose the reward of it; no, it being God's act to prevent the execution of it, he shall be as fully recompensed as if he had done it; "*The Lord will build thee a house,* and annex the crown of Israel to it," [[1 Chronicles 17#10]]. If there be a willing mind, it shall not only be accepted, but thus rewarded. Nor,
|
||||
3. Must he think that because *he* might not do this good work therefore it would never be done, and that it was in vain to think of it; no, *I will raise up thy seed, and he shall build me a house,* [[1 Chronicles 17#11..12]]. God's temple shall be built in the time appointed, though we may not have the honour of helping to build it or the satisfaction of seeing it built. Nor,
|
||||
4. Must he confine his thoughts to the temporal prosperity of his family, but must entertain himself with the prospect of the kingdom of the Messiah, who should descend from his loins, and whose throne should be *established for evermore,* [[1 Chronicles 17#14]]. Solomon was not himself so settled in God's house as he should have been, nor was his family settled in the kingdom: "But there shall one descend from thee whom I will settle in my house and in my kingdom," which intimates that he should be both a high priest over the house of God and should have the sole administration of the affairs of God's kingdom among men, all power both in heaven and in earth, in the house and in the kingdom, in the church and in the world. He shall be *a priest upon his throne,* and *the counsel of peace shall be between them both,* and *he shall build the temple of the Lord,*[[Zechariah 6#12..13]].
|
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|
||||
# David's Grateful Acknowledgment. (b. c. 1042.)
|
||||
|
||||
## Verses: 16 - 27
|
||||
16 And David the king came and sat before the Lord, and said, Who am I, O Lord God, and what is mine house, that thou hast brought me hitherto? 17 And yet this was a small thing in thine eyes, O God; for thou hast also spoken of thy servant's house for a great while to come, and hast regarded me according to the estate of a man of high degree, O Lord God. 18 What can David speak more to thee for the honour of thy servant? for thou knowest thy servant. 19 O Lord, for thy servant's sake, and according to thine own heart, hast thou done all this greatness, in making known all these great things. 20 O Lord, there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears. 21 And what one nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of greatness and terribleness, by driving out nations from before thy people, whom thou hast redeemed out of Egypt? 22 For thy people Israel didst thou make thine own people for ever; and thou, Lord, becamest their God. 23 Therefore now, Lord, let the thing that thou hast spoken concerning thy servant and concerning his house be established for ever, and do as thou hast said. 24 Let it even be established, that thy name may be magnified for ever, saying, The Lord of hosts is the God of Israel, even a God to Israel: and let the house of David thy servant be established before thee. 25 For thou, O my God, hast told thy servant that thou wilt build him a house: therefore thy servant hath found in his heart to pray before thee. 26 And now, Lord, thou art God, and hast promised this goodness unto thy servant: 27 Now therefore let it please thee to bless the house of thy servant, that it may be before thee for ever: for thou blessest, O Lord, and it shall be blessed for ever.
|
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|
||||
We have here David's solemn address to God, in answer to the gracious message he had now received from him. By faith he receives the promises, embraces them, and is persuaded of them, as the patriarchs, [[Hebrews 11#13]]. How humbly does he here abase himself, and acknowledge his own unworthiness! How highly does he advance the name of God and admire his condescending grace and favour! With what devout affections does he magnify the God of Israel and what a value has he for the Israel of God! With what assurance does he build upon the promise, and with what a lively faith does he put it in suit! What an example is this to us of humble, believing, fervent prayer! The Lord enable us all thus to seek him! These things were largely observed, [[2 Samuel 7#1..29]] We shall therefore here observe only those few expressions in which the prayer, as we find it here, differs from the record of it there, and has something added to it.
|
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|
||||
1. That which is there expressed by way of question (*Is this the manner of men, O Lord God?*) is here an acknowledgment: "*Thou hast regarded me according to the estate of a man of high degree.* Thou hast made me a great man, and then treated me accordingly." God, by the covenant-relations into which he admits believers, the titles he gives them, the favours he bestows on them, and the preparations he has made for them, regards them according to the estate of men of high degree, though they are mean and vile. Having himself distinguished them, he treats them as persons of distinction, according to the quality he has been pleased to put upon them. Some give these words here another reading: "*Thou hast looked upon me in the form of a man who art in the highest, the Lord God;* or, *Thou hast made me to see according to the form of a man the majesty of the Lord God.*" And so it points at the Messiah; for, as Abraham, so David, saw his day and was glad, saw it by faith, saw it in *fashion as a man, the Word made flesh,* and yet saw his *glory as* that *of the only-begotten of the Father.* And this was that which God spoke concerning his house for a great while to come, the foresight of which affected him more than any thing. And let it not be thought strange that David should speak so plainly of the two natures of Christ who in spirit called him *Lord,* though he knew he was to be his *Son* ([[Psalms 110#1]]), and foresaw him *lower than the angels* for a little while, but afterwards *crowned with glory and honour,* [[Hebrews 2#6..7]].
|
||||
2. After the words *What can David say more unto thee,* it is here added, *for the honour of they servant?* [[1 Chronicles 17#18]]. Note, The honour God puts upon his servants, by taking them into covenant and communion with himself, is so great that they need not, they cannot, desire to be more highly honoured. Were they to sit down and wish, they could not speak more for their own honour than the word of God has spoken.
|
||||
3. It is very observable that what in Samuel is said to be *for thy word's sake* is here said to be *for thy servant's sake,* [[1 Chronicles 17#19]]. Jesus Christ is both *the Word of God* ([[Revelation 19#13]]) and *the servant of God* ([[Isaiah 42#1]]), and it is for his sake, upon the score of his meditation, that the promises are both made and made good to all believers; it is in him that they are *yea and amen.* For his sake is all kindness done, for his sake it is made known; to him we owe all this greatness and from him we are to expect all these great things; they are *the unsearchable riches of Christ,* which, if by faith we see in themselves and see in the hand of the Lord Jesus, we cannot but magnify as great things, the only true greatness, and speak honourably of accordingly.
|
||||
4. In Samuel, the Lord of hosts is said to be the *God over Israel;* here he is said to be *the God of Israel, even a God to Israel,* [[1 Chronicles 17#24]]. His being the God *of* Israel bespeaks his having the name of *their God* and so calling himself; his being a God *to* Israel bespeaks his answering to the name, his filling up the relation, and doing all that to them which might be expected from him. There were those that were called *gods* of such and such nations, gods of Assyria and Egypt, gods of Hamad and Arpad; but they were no gods to them, for they stood them in no stead at all, were mere ciphers, nothing but a name. But *the God of Israel* is a *God to Israel;* all his attributes and perfections redound to their real benefit and advantage. *Happy therefore, thrice happy, is the people whose God is Jehovah;* for he will be a God to them, a God all-sufficient.
|
||||
5. The closing words in Samuel are, *With thy blessing let the house of thy servant be blessed forever.* That is the language of a holy desire. But the closing words here are the language of a most holy faith: *For thou blessest, O Lord! and it shall be blessed for ever,* [[1 Chronicles 17#27]].
|
||||
1. He was encouraged to beg a blessing because God had intimated to him that he had blessings in store for him and his family: "*Thou blessest, O Lord!* and therefore unto thee shall all flesh come for a blessing; unto thee do I come for the blessing promised to me." Promises are intended to direct and excite prayer. Has God said, *I will bless?* Let our hearts answer, *Lord, bless me,* 2. He was earnest for the blessing because he believed that those whom God blesses are truly and eternally blessed: *Thou blessest, and it shall be blessed.* Men can but *beg* the blessing; it is God that *commands* it. What he designs he effects; what he promises he performs; saying and doing are not two things with him. Nay, *it shall be blessed for ever.* His blessings shall not be revoked, cannot be opposed, and the benefits conferred by them are such as will survive time and days. David's prayer concludes as God's promise did ([[1 Chronicles 17#14]]) with that which is *for ever.* God's word looks at things eternal, and so should our desires and hopes.
|
||||
@ -0,0 +1,31 @@
|
||||
# Chapter Introduction
|
||||
|
||||
David's piety and his prayer we had an account of in the foregoing chapter; here follows immediately that which one might reasonably expect, an account of his prosperity; for those that seek first the kingdom of God and the righteousness thereof, as David did, shall have other things added to them as far as God sees good for them. Here is,
|
||||
|
||||
1. His prosperity abroad. He conquered the Philistines ([[1 Chronicles 18#1]]), the Moabites ([[1 Chronicles 18#2]]), the king of Zobah ([[1 Chronicles 18#3..4]]), the Syrians ([[1 Chronicles 18#5..8]]), made the king of Hamath his tributary ([[1 Chronicles 18#9..11]]), and the Edomites, [[1 Chronicles 18#12..13]].
|
||||
2. His prosperity at home. His court and kingdom flourished, [[1 Chronicles 18#14..17]]. All this we had an account of before, [[2 Samuel 8#1..18]]
|
||||
|
||||
# David's Victories. (b. c. 1042.)
|
||||
|
||||
## Verses: 1 - 8
|
||||
1 Now after this it came to pass, that David smote the Philistines, and subdued them, and took Gath and her towns out of the hand of the Philistines. 2 And he smote Moab; and the Moabites became David's servants, and brought gifts. 3 And David smote Hadarezer king of Zobah unto Hamath, as he went to stablish his dominion by the river Euphrates. 4 And David took from him a thousand chariots, and seven thousand horsemen, and twenty thousand footmen: David also houghed all the chariot horses, but reserved of them a hundred chariots. 5 And when the Syrians of Damascus came to help Hadarezer king of Zobah, David slew of the Syrians two and twenty thousand men. 6 Then David put garrisons in Syria-damascus; and the Syrians became David's servants, and brought gifts. Thus the Lord preserved David whithersoever he went. 7 And David took the shields of gold that were on the servants of Hadarezer, and brought them to Jerusalem. 8 Likewise from Tibhath, and from Chun, cities of Hadarezer, brought David very much brass, wherewith Solomon made the brasen sea, and the pillars, and the vessels of brass.
|
||||
|
||||
*After this,* it is said ([[1 Chronicles 18#1]]), David did those great exploits. After the sweet communion he had had with God by the word and prayer, as mentioned in the foregoing chapter, he went on his work with extraordinary vigour and courage, *conquering and to conquer.* Thus Jacob, after his vision, lifted up his feet, [[Genesis 29#1]].
|
||||
|
||||
We have taken a view of these victories before, and shall now only observe,
|
||||
|
||||
1. Those that have been long enemies to the Israel of God will be brought down at last. The Philistines had, for several generations, been vexatious to Israel, but now *David subdued them,* [[1 Chronicles 18#1]]. Thus shall all opposing *rule, principality, and power,* be, at the end of time, put down by the Son of David, and the most inveterate enemies shall fall before him.
|
||||
2. Such is the uncertainty of this world that frequently men lose their wealth and power when they think to confirm it. Hadarezer was smitten *as he went to establish his dominion,*[[1 Chronicles 18#3]].
|
||||
3. *A horse is a vain thing for safety,* so David said ([[Psalms 33#17]]), and it seems he believed what he said, for he *houghed the chariot-horses,* [[1 Chronicles 18#4]]. Being resolved not to trust to them ([[Psalms 20#7]]), he would not use them.
|
||||
4. The enemies of God's church are often made to ruin themselves by helping one another, [[1 Chronicles 18#5]]. The Syrians of Damascus were smitten when they came to help Hadarezer. When hand thus joins in hand they shall not only not go unpunished, but thereby they shall be gathered *as the sheaves into the floor,* [[Micah 4#11..12]].
|
||||
5. The *wealth of the sinner* sometimes proves to have been *laid up for the just.* The *Syrians brought gifts,* [[1 Chronicles 18#6]]. Their shields of gold and their brass were brought to Jerusalem, [[1 Chronicles 18#7..8]]. As the tabernacle was built of the spoils of the Egyptians, so the temple of the spoils of other Gentile nations, a happy presage of the interest the Gentiles should have in the gospel church.
|
||||
|
||||
## Verses: 9 - 17
|
||||
9 Now when Tou king of Hamath heard how David had smitten all the host of Hadarezer king of Zobah; 10 He sent Hadoram his son to king David, to enquire of his welfare, and to congratulate him, because he had fought against Hadarezer, and smitten him; (for Hadarezer had war with Tou;) and with him all manner of vessels of gold and silver and brass. 11 Them also king David dedicated unto the Lord, with the silver and the gold that he brought from all these nations; from Edom, and from Moab, and from the children of Ammon, and from the Philistines, and from Amalek. 12 Moreover Abishai the son of Zeruiah slew of the Edomites in the valley of salt eighteen thousand. 13 And he put garrisons in Edom; and all the Edomites became David's servants. Thus the Lord preserved David whithersoever he went. 14 So David reigned over all Israel, and executed judgment and justice among all his people. 15 And Joab the son of Zeruiah was over the host; and Jehoshaphat the son of Ahilud, recorder. 16 And Zadok the son of Ahitub, and Abimelech the son of Abiathar, were the priests; and Shavsha was scribe; 17 And Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and the sons of David were chief about the king.
|
||||
|
||||
Here let us learn,
|
||||
|
||||
1. That it is our interest to make those our friends who have the presence of God with them. The king of Hamath, hearing of David's great success, sent to congratulate him and to court his favour with a noble present, [[1 Chronicles 18#9..10]]. It is in vain to contend with the Son of David. *Kiss the Son,* therefore, *lest he be angry;* let the kings and judges of the earth, and all inferior people too, be thus wise, thus instructed. The presents we are to bring him are not *vessels of gold and silver,* as here (those shall be welcomed to him who have no such presents to bring), but our hearts and sincere affections, our whole selves, we must present to him as living sacrifices.
|
||||
2. That what God blesses us with we must honour him with. The presents of his friends, as well as the spoils of his enemies, *David dedicated unto the Lord* ([[1 Chronicles 18#11]]), that is, he laid them up towards the building and enriching of the temple. That is most truly and most comfortably our own which we have consecrated unto the Lord, and which we use for his glory. Let our *merchandise and our hire be holiness to the Lord,* [[Isaiah 23#18]].
|
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3. That those who take God along with them whithersoever they go may expect to prosper, and be preserved, whithersoever they go. It was said before ([[1 Chronicles 18#6]]) and here it is repeated ([[1 Chronicles 18#13]]) that *the Lord preserved David whithersoever he went.* Those are always under the eye of God that have God always in their eye.
|
||||
4. God gives men power, not that they may look great with it, but that they may do good with it. When David reigned over all Israel he *executed judgment and justice among all his people,* and so answered the end of his elevation. He was not so intent on his conquests abroad as to neglect the administration of justice at home. Herein he served the purposes of the kingdom of providence, and of that God who *sits in the throne judging right;* and he was an eminent type of the Messiah, the *sceptre of whose kingdom is a right sceptre.*
|
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@ -0,0 +1,30 @@
|
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# Chapter Introduction
|
||||
|
||||
The story is here repeated of David's war with the Ammonites and the Syrians their allies, and the victories he obtained over them, which we read just as it is here related, [[2 Samuel 10#1..19]] Here is,
|
||||
|
||||
1. David's civility to the king of Ammon, in sending an embassy of condolence to him on occasion of his father's death, [[1 Chronicles 19#1..2]].
|
||||
2. His great incivility to David, in the base usage he gave to his ambassadors, [[1 Chronicles 19#3..4]].
|
||||
3. David's just resentment of it, and the war which broke out thereupon, in which the Ammonites acted with policy in bringing the Syrians to their assistance ([[1 Chronicles 19#6..7]]), Joab did bravely ([[1 Chronicles 19#8..13]]), and Israel was once and again victorious, [[1 Chronicles 19#14..19]].
|
||||
|
||||
# Ill Usage of David's Servants. (b. c. 1037.)
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||||
|
||||
## Verses: 1 - 5
|
||||
1 Now it came to pass after this, that Nahash the king of the children of Ammon died, and his son reigned in his stead. 2 And David said, I will shew kindness unto Hanun the son of Nahash, because his father shewed kindness to me. And David sent messengers to comfort him concerning his father. So the servants of David came into the land of the children of Ammon to Hanun, to comfort him. 3 But the princes of the children of Ammon said to Hanun, Thinkest thou that David doth honour thy father, that he hath sent comforters unto thee? are not his servants come unto thee for to search, and to overthrow, and to spy out the land? 4 Wherefore Hanun took David's servants, and shaved them, and cut off their garments in the midst hard by their buttocks, and sent them away. 5 Then there went certain, and told David how the men were served. And he sent to meet them: for the men were greatly ashamed. And the king said, Tarry at Jericho until your beards be grown, and then return.
|
||||
|
||||
Let us here observe,
|
||||
|
||||
1. That is becomes good people to be neighbourly, and especially to be grateful. David will pay respect to Hanun because he is his neighbour; and religion teaches us to be civil and obliging to all, to honour all men, and to be ready to do all offices of kindness to those we live among; nor must difference in religion be any obstruction to this. But, besides this, David remembered the kindness which his father showed to him. Those that have received kindness must return it as they have ability and opportunity: those that have received it from the parents must return it to the children when they are gone.
|
||||
2. That, as saith the proverb of the ancients, *Wickedness proceedeth from the wicked,* [[1 Samuel 24#13]]. The vile person will speak villany, and the instruments of the churl will be evil, to *destroy those with lying words that speak right,* [[Isaiah 32#6..7]]. Those that are base, and design ill themselves, are apt to be jealous and to suspect ill of others without cause. Hanun's servant suggested that David's ambassadors came as spies, as if so great and mighty a man as David needed to do so mean a thing (if he had any design upon the Ammonites, he could effect it by open force, and had no occasion for any fraudulent practices), or as if a man of such virtue and honour would do so base a thing. Yet Hanun hearkened to the suggestion, and, against the law of nations, treated David's ambassadors villainously.
|
||||
3. Masters ought to protect their servants, and with the greatest tenderness to concern themselves for them if they come by any loss or damage in their service. David did so for his ambassadors, [[1 Chronicles 19#5]]. Christ will do so for his ministers; and let all masters thus *give unto their servants that which is just and equal.*
|
||||
|
||||
# The Defeat of the Ammonites. (b. c. 1036.)
|
||||
|
||||
## Verses: 6 - 19
|
||||
6 And when the children of Ammon saw that they had made themselves odious to David, Hanun and the children of Ammon sent a thousand talents of silver to hire them chariots and horsemen out of Mesopotamia, and out of Syria-maachah, and out of Zobah. 7 So they hired thirty and two thousand chariots, and the king of Maachah and his people; who came and pitched before Medeba. And the children of Ammon gathered themselves together from their cities, and came to battle. 8 And when David heard of it, he sent Joab, and all the host of the mighty men. 9 And the children of Ammon came out, and put the battle in array before the gate of the city: and the kings that were come were by themselves in the field. 10 Now when Joab saw that the battle was set against him before and behind, he chose out of all the choice of Israel, and put them in array against the Syrians. 11 And the rest of the people he delivered unto the hand of Abishai his brother, and they set themselves in array against the children of Ammon. 12 And he said, If the Syrians be too strong for me, then thou shalt help me: but if the children of Ammon be too strong for thee, then I will help thee. 13 Be of good courage, and let us behave ourselves valiantly for our people, and for the cities of our God: and let the Lord do that which is good in his sight. 14 So Joab and the people that were with him drew nigh before the Syrians unto the battle; and they fled before him. 15 And when the children of Ammon saw that the Syrians were fled, they likewise fled before Abishai his brother, and entered into the city. Then Joab came to Jerusalem. 16 And when the Syrians saw that they were put to the worse before Israel, they sent messengers, and drew forth the Syrians that were beyond the river: and Shophach the captain of the host of Hadarezer went before them. 17 And it was told David; and he gathered all Israel, and passed over Jordan, and came upon them, and set the battle in array against them. So when David had put the battle in array against the Syrians, they fought with him. 18 But the Syrians fled before Israel; and David slew of the Syrians seven thousand men which fought in chariots, and forty thousand footmen, and killed Shophach the captain of the host. 19 And when the servants of Hadarezer saw that they were put to the worse before Israel, they made peace with David, and became his servants: neither would the Syrians help the children of Ammon any more.
|
||||
|
||||
We may see here,
|
||||
|
||||
1. How the hearts of sinners that are marked for ruin are hardened to their destruction. The children of Ammon saw that *they had made themselves odious to David* ([[1 Chronicles 19#6]]), and then it would have been their wisdom to desire conditions of peace, to humble themselves and offer any satisfaction for the injury they had done him, the rather because they had made themselves not only odious to David, but obnoxious to the justice of God, who is *King of nations,* and will assert the injured rights and maintain the violated laws of nations. But, instead of this, they prepared for war, and so brought upon themselves, by David's hand, those desolations which he never intended them.
|
||||
2. How the courage of brave men is heightened and invigorated by difficulties. When Joab saw that the battle was set against him before and behind ([[1 Chronicles 19#10]]), instead of meditating a retreat, he doubled his resolution; and, though he could not double, he divided his army, and not only spoke, but acted, like a gallant man, that had great presence of mind when he saw himself surrounded. He engaged with his brother for mutual assistance ([[1 Chronicles 19#12]]), excited himself and the rest of the officers to act vigorously in their respective posts, with an eye to God's glory and their country's good, not to any honour and advantage of their own, and then left the issue to God: *Let the Lord do that which is right in his sight.* 3. How vain the greatest art and strength are against justice and equity. The Ammonites did their utmost to make the best of their position: they brought as good a force into the field, and disposed it with as much policy as possible; yet, having a bad cause, and acting in defence of wrong, it would not do; they were put to the worst. Right will prevail and triumph at last.
|
||||
4. To how little purpose it is for those to rally again, and reinforce themselves, that have not God on their side. The Syrians, though in no way concerned in the merits of the cause, but serving only as mercenaries to the Ammonites, when they were beaten, thought themselves concerned to retrieve their honour, and therefore called in the assistance of the Syrians on the other side Euphrates; but to no purpose, for still they *fled before Israel* ([[1 Chronicles 19#18]]); they lost 7000 men, who are said to be the men of 700 chariots, [[2 Samuel 10#18]]. For, as now in a man of war for sea-service they allot ten men to a gun, so then, in land-service, ten men to a chariot.
|
||||
5. those who have *meddled with strife that belongs not to them,* and have found that they *meddled to their own heart,* do well to learn wit at length and meddle no further. The Syrians, finding that Israel was the conquering side, not only broke off their alliance with the Ammonites and would help them no more ([[1 Chronicles 19#19]]), *but made peace with David and became his servants.* Let those who have in vain stood it out against God be thus wise for themselves, and *agree with him quickly, while they are in the way.* Let them become his servants; for they cannot but see themselves undone if they be his enemies.
|
||||
@ -0,0 +1,37 @@
|
||||
# Chapter Introduction
|
||||
|
||||
We have now come to what was principally intended, the register of the children of Israel, that distinguished people, that were to "dwell alone, and not be reckoned among the nations." Here we have,
|
||||
|
||||
1. The names of the twelve sons of Israel, [[1 Chronicles 2#1..2]].
|
||||
2. An account of the tribe of Judah, which has the precedency, not so much for the sake of David as for the sake of the Son of David, our Lord, who sprang out of Judah, [[Hebrews 7#14]].
|
||||
1. The first descendants from Judah, down to Jesse, [[1 Chronicles 2#3..12]].
|
||||
2. The children of Jesse, [[1 Chronicles 2#13..17]].
|
||||
3. The posterity of Hezron, not only through Ram, from whom David came, but through Caleb ([[1 Chronicles 2#18..20]]), Segub ([[1 Chronicles 2#21..24]]), Jerahmeel ([[1 Chronicles 2#25..33]], and so to [[1 Chronicles 2#34..41]]), and more by Caleb ([[1 Chronicles 2#42..49]]), with the family of Caleb the son of Hur, [[1 Chronicles 2#50..55]]. The best exposition we can have of this and the following chapters, and which will give the clearest view of them, is found in those genealogical tables which were published with some of the first impressions of the last English Bible about 100 years ago, and continued for some time; and it is a pity but they were revived in some of our later editions, for they are of great use to those who diligently search the scriptures. They are said to be drawn up by that great master in scripture-learning, Mr. Hugh Broughton. We meet with them sometimes in old Bibles.
|
||||
|
||||
# Genealogies. (b. c. 1751.)
|
||||
|
||||
## Verses: 1 - 17
|
||||
1 These are the sons of Israel; Reuben, Simeon, Levi, and Judah, Issachar, and Zebulun, 2 Dan, Joseph, and Benjamin, Naphtali, Gad, and Asher. 3 The sons of Judah; Er, and Onan, and Shelah: which three were born unto him of the daughter of Shua the Canaanitess. And Er, the firstborn of Judah, was evil in the sight of the Lord; and he slew him. 4 And Tamar his daughter in law bare him Pharez and Zerah. All the sons of Judah were five. 5 The sons of Pharez; Hezron, and Hamul. 6 And the sons of Zerah; Zimri, and Ethan, and Heman, and Calcol, and Dara: five of them in all. 7 And the sons of Carmi; Achar, the troubler of Israel, who transgressed in the thing accursed. 8 And the sons of Ethan; Azariah. 9 The sons also of Hezron, that were born unto him; Jerahmeel, and Ram, and Chelubai. 10 And Ram begat Amminadab; and Amminadab begat Nahshon, prince of the children of Judah; 11 And Nahshon begat Salma, and Salma begat Boaz, 12 And Boaz begat Obed, and Obed begat Jesse, 13 And Jesse begat his firstborn Eliab, and Abinadab the second, and Shimma the third, 14 Nethaneel the fourth, Raddai the fifth, 15 Ozem the sixth, David the seventh: 16 Whose sisters were Zeruiah, and Abigail. And the sons of Zeruiah; Abishai, and Joab, and Asahel, three. 17 And Abigail bare Amasa: and the father of Amasa was Jether the Ishmeelite.
|
||||
|
||||
Here is,
|
||||
|
||||
1. The family of Jacob. His twelve sons are here named, that illustrious number so often celebrated almost throughout the whole Bible, from the first to the last book of it. At every turn we meet with the twelve tribes that descended from these twelve patriarchs. The personal character of several of them was none of the best (the first four were much blemished), and yet the covenant was entailed on their seed; for it was of grace, free grace, that it was said, *Jacob have I loved-- not of works, lest any man should boast.*
|
||||
2. The family of Judah. That tribe was most praised, most increased, and most dignified, of any of the tribes, and therefore the genealogy of it is the first and largest of them all. In the account here given of the first branches of that illustrious tree, of which Christ was to be the top branch, we meet,
|
||||
1. With some that were very bad. Here is Er, Judah's eldest son, that was *evil in the sight of the Lord,* and was cut off, in the beginning of his days, by a stroke of divine vengeance: The *Lord slew him,* [[1 Chronicles 2#3]]. His next brother, Onan, was no better, and fared no better. Here is Tamar, with whom Judah, her father-in-law, committed incest, [[1 Chronicles 2#4]]. And here is Achan, called *Achar-- a troubler,* that troubled Israel by taking of the accursed thing, [[1 Chronicles 2#7]]. Note, The best and most honourable families may have those belonging to them that are blemishes.
|
||||
2. With some that were very wise and good, as Heman and Ethan, Calcol and Dara, who were not perhaps the immediate sons of Zerah, but descendants from him, and are named because they were the glory of their father's house; for, when the Holy Ghost would magnify the wisdom of Solomon, he declares him wiser than these four men, who, though the sons of Mahol, are called Ezrahites, from Zerah, [[1 Kings 4#31]]. That four brothers should be eminent for wisdom and grace was a rare thing.
|
||||
3. With some that were very great, as Nahshon, who was prince of the tribe of Judah when the camp of Israel was formed in the wilderness, and so led the van in that glorious march, and Salman, or Salmon, who was in that post of honour when they entered into Canaan, [[1 Chronicles 2#10..11]].
|
||||
3. The family of Jesse, of which a particularly account is kept for the sake of David, and the Son of David, who is *a rod out of the stem of Jesse,* [[Isaiah 11#1]]. Hence it appears that David was a seventh son, and that his three great commanders, Joab, Abishai, and Asahel, were the sons of one of his sisters, and Amasa of another. Three of the four went down slain to the pit, though they were the terror of the mighty.
|
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|
||||
# Genealogies. (b. c. 1450.)
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|
||||
## Verses: 18 - 55
|
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18 And Caleb the son of Hezron begat children of Azubah his wife, and of Jerioth: her sons are these; Jesher, and Shobab, and Ardon. 19 And when Azubah was dead, Caleb took unto him Ephrath, which bare him Hur. 20 And Hur begat Uri, and Uri begat Bezaleel. 21 And afterward Hezron went in to the daughter of Machir the father of Gilead, whom he married when he was threescore years old; and she bare him Segub. 22 And Segub begat Jair, who had three and twenty cities in the land of Gilead. 23 And he took Geshur, and Aram, with the towns of Jair, from them, with Kenath, and the towns thereof, even threescore cities. All these belonged to the sons of Machir the father of Gilead. 24 And after that Hezron was dead in Calebephratah, then Abiah Hezron's wife bare him Ashur the father of Tekoa. 25 And the sons of Jerahmeel the firstborn of Hezron were, Ram the firstborn, and Bunah, and Oren, and Ozem, and Ahijah. 26 Jerahmeel had also another wife, whose name was Atarah; she was the mother of Onam. 27 And the sons of Ram the firstborn of Jerahmeel were, Maaz, and Jamin, and Eker. 28 And the sons of Onam were, Shammai, and Jada. And the sons of Shammai; Nadab, and Abishur. 29 And the name of the wife of Abishur was Abihail, and she bare him Ahban, and Molid. 30 And the sons of Nadab; Seled, and Appaim: but Seled died without children. 31 And the sons of Appaim; Ishi. And the sons of Ishi; Sheshan. And the children of Sheshan; Ahlai. 32 And the sons of Jada the brother of Shammai; Jether, and Jonathan: and Jether died without children. 33 And the sons of Jonathan; Peleth, and Zaza. These were the sons of Jerahmeel. 34 Now Sheshan had no sons, but daughters. And Sheshan had a servant, an Egyptian, whose name was Jarha. 35 And Sheshan gave his daughter to Jarha his servant to wife; and she bare him Attai. 36 And Attai begat Nathan, and Nathan begat Zabad, 37 And Zabad begat Ephlal, and Ephlal begat Obed, 38 And Obed begat Jehu, and Jehu begat Azariah, 39 And Azariah begat Helez, and Helez begat Eleasah, 40 And Eleasah begat Sisamai, and Sisamai begat Shallum, 41 And Shallum begat Jekamiah, and Jekamiah begat Elishama. 42 Now the sons of Caleb the brother of Jerahmeel were, Mesha his firstborn, which was the father of Ziph; and the sons of Mareshah the father of Hebron. 43 And the sons of Hebron; Korah, and Tappuah, and Rekem, and Shema. 44 And Shema begat Raham, the father of Jorkoam: and Rekem begat Shammai. 45 And the son of Shammai was Maon: and Maon was the father of Bethzur. 46 And Ephah, Caleb's concubine, bare Haran, and Moza, and Gazez: and Haran begat Gazez. 47 And the sons of Jahdai; Regem, and Jotham, and Geshan, and Pelet, and Ephah, and Shaaph. 48 Maachah, Caleb's concubine, bare Sheber, and Tirhanah. 49 She bare also Shaaph the father of Madmannah, Sheva the father of Machbenah, and the father of Gibea: and the daughter of Caleb was Achsah. 50 These were the sons of Caleb the son of Hur, the firstborn of Ephratah; Shobal the father of Kirjath-jearim, 51 Salma the father of Bethlehem, Hareph the father of Bethgader. 52 And Shobal the father of Kirjath-jearim had sons; Haroeh, and half of the Manahethites. 53 And the families of Kirjath-jearim; the Ithrites, and the Puhites, and the Shumathites, and the Mishraites; of them came the Zareathites, and the Eshtaulites. 54 The sons of Salma; Bethlehem, and the Netophathites, Ataroth, the house of Joab, and half of the Manahethites, the Zorites. 55 And the families of the scribes which dwelt at Jabez; the Tirathites, the Shimeathites, and Suchathites. These are the Kenites that came of Hemath, the father of the house of Rechab.
|
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|
||||
The persons mentioned in the former paragraph are most of them such as we read of, and most of them such as we read much of, in other scriptures; but very few of those to whom this paragraph relates are mentioned any where else. It should seem, the tribe of Judah were more full and exact in their genealogies than any other of the tribes, in which we must acknowledge a special providence, for the clearing of the genealogy of Christ.
|
||||
|
||||
1. Here we find Bezaleel, who was head-workman in building the tabernacle, [[Exodus 31#2]].
|
||||
2. Hezron, who was the son of Pharez ([[1 Chronicles 2#5]]), was the father of all this progeny, his sons, Caleb and Jerahmeel, being very fruitful, and he himself likewise, even in his old age, for he left his wife pregnant when he died, [[1 Chronicles 2#24]]. This Hezron was one of the seventy that went down with Jacob into Egypt, [[Genesis 46#12]]. There his family thus increased, as other oppressed families there did. We cannot but suppose that he died during the Israelites' bondage in Egypt; and yet it is here said he died in Caleb-Ephratah (that is, Bethlehem), in the land of Canaan, [[1 Chronicles 2#24]]. Perhaps, though the body of the people continued in Egypt, yet some that were more active than the rest, at least before their bondage came to be extreme, visited Canaan sometimes and got footing there, though afterwards they lost it. The achievements of Jair, here mentioned ([[1 Chronicles 2#22..23]]), we had an account of in [[Numbers 32#41]]; and, it is supposed, they were long after the conquest of Canaan. The Jews say, Hezron married his third wife when he was sixty years old ([[1 Chronicles 2#21]]), and another afterwards ([[1 Chronicles 2#24]]), because he had a great desire of posterity in the family of Pharez, from whom the Messiah was to descend.
|
||||
3. Here is mention of one that *died without children* ([[1 Chronicles 2#30]]), and another ([[1 Chronicles 2#32]]), and of one that *had no sons, but daughters,*[[1 Chronicles 2#34]]. Let those that are in any of these ways afflicted not think their case new or singular. Providence orders these affairs of families by an incontestable sovereignty, as pleaseth him, giving children, or withholding them, or giving all of one sex. He is not bound to please us, but we are bound to acquiesce in his good pleasure. To those that love him he will himself be better than ten sons, and give them in his house a place and a name better than of sons and daughters. Let not those therefore that are written childless envy the families that are built up and replenished. Shall our eye be evil because God's is good?
|
||||
4. Here is mention of one who had an only daughter, and married her to his servant an Egyptian, [[1 Chronicles 2#34..35]]. If it be mentioned to his praise, we must suppose that this Egyptian was proselyted to the Jewish religion and that he was very eminent for wisdom and virtue, otherwise it would not have become a true-born Israelite to match a daughter to him, especially an only daughter. If Egyptians become converts, and servants do worthily, neither their parentage nor their servitude should be a bar to their preferment. Such a one this Egyptian servant might be that she who married him might live as happily with him as if she had married one of the rulers of her tribe.
|
||||
5. The pedigree of several of these terminates, not in a person, but in a place or country, as one is said to be *the father of Kirjath-jearim* ([[1 Chronicles 2#50]]), another of Bethlehem ([[1 Chronicles 2#51]]), which was afterwards David's city, because these places fell to their lot in the division of the land.
|
||||
6. Here are some that are said to be *families of scribes* ([[1 Chronicles 2#55]]), such as kept up learning in their family, especially scripture-learning, and taught the people the good knowledge of God. Among all these great families we are glad to find some that were *families of scribes. Would to God that all the Lord's people were prophets*-- all the families of Israel families of scribes, well instructed to the kingdom of heaven, and able to bring out of their treasury things new and old!
|
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@ -0,0 +1,23 @@
|
||||
# Chapter Introduction
|
||||
|
||||
Here is a repetition of the story of David's wars,
|
||||
|
||||
1. With the Ammonites, and the taking of Rabbah, [[1 Chronicles 20#1..3]].
|
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2. With the giants of the Philistines, [[1 Chronicles 20#4..8]].
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|
||||
# The Defeat of the Ammonites. (b. c. 1306.)
|
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|
||||
## Verses: 1 - 3
|
||||
1 And it came to pass, that after the year was expired, at the time that kings go out to battle, Joab led forth the power of the army, and wasted the country of the children of Ammon, and came and besieged Rabbah. But David tarried at Jerusalem. And Joab smote Rabbah, and destroyed it. 2 And David took the crown of their king from off his head, and found it to weigh a talent of gold, and there were precious stones in it; and it was set upon David's head: and he brought also exceeding much spoil out of the city. 3 And he brought out the people that were in it, and cut them with saws, and with harrows of iron, and with axes. Even so dealt David with all the cities of the children of Ammon. And David and all the people returned to Jerusalem.
|
||||
|
||||
How the army of the Ammonites and their allies was routed in the field we read in the foregoing chapters. Here we have the destruction of Rabbah, the metropolis of their kingdom ([[1 Chronicles 20#1]]), the putting of their king's crown upon David's head ([[1 Chronicles 20#2]]), and the great severity that was used towards the people, [[1 Chronicles 20#3]]. Of this we had a more full account in [[2 Samuel 11#1..12#31]], and cannot but remember it by this sad token, that while Joab was besieging Rabbah David fell into that great sin in the matter of Uriah. But it is observable that, though the rest of the story is repeated, that is not: a hint only is given of it, in those words which lie here in a parenthesis-- *But David tarried at Jerusalem.* If he had been abroad with his army, he would have been out of the way of that temptation; but, indulging his ease, he fell into uncleanness. Now, as the relating of the sin David fell into is an instance of the impartiality and fidelity of the sacred writers, so the avoiding of the repetition of it here, when there was a fair occasion given to speak of it again, is designed to teach us that, though there may be a just occasion to speak of the faults and miscarriages of others, yet we should not take delight in the repetition of them. That should always be looked upon as an unpleasing subject which, though sometimes one cannot help falling upon, yet one would not choose to dwell upon, any more than we should love to rake in a dunghill. The persons, or actions, we can say no good of, we had best say nothing of.
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|
||||
|
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## Verses: 4 - 8
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4 And it came to pass after this, that there arose war at Gezer with the Philistines; at which time Sibbechai the Hushathite slew Sippai, that was of the children of the giant: and they were subdued. 5 And there was war again with the Philistines; and Elhanan the son of Jair slew Lahmi the brother of Goliath the Gittite, whose spear staff was like a weaver's beam. 6 And yet again there was war at Gath, where was a man of great stature, whose fingers and toes were four and twenty, six on each hand, and six on each foot: and he also was the son of the giant. 7 But when he defied Israel, Jonathan the son of Shimea David's brother slew him. 8 These were born unto the giant in Gath; and they fell by the hand of David, and by the hand of his servants.
|
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|
||||
The Philistines were nearly subdued ([[1 Chronicles 18#1]]); but, as in the destruction of the Canaanites by Joshua the sons of Anak were last subdued ([[Joshua 11#21]]), so here in the conquest of the Philistines the giants of Gath were last brought down. In the conflicts between grace and corruption there are some sins which, like these giants, keep their ground a great while and are not mastered without much difficulty and a long struggle: but judgment will be brought forth unto victory at last. Observe,
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|
||||
1. We never read of giants among the Israelites as we do of the giants among the Philistines-giants of Gath, but not giants of Jerusalem. The growth of God's plants is in usefulness, not in bulk. Those who covet to have *cubits added to their stature* do not consider that it will but make then more unwieldy. In the balance of the sanctuary David far outweighs Goliath.
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2. The servants of David, though men of ordinary stature, were too hard for the giants of Gath in every encounter, because they had God on their side, who takes pleasure in abasing lofty looks, and mortifying the giants that are in the earth, as he did of old by the deluge, though they were men of renown. Never let the church's friends be disheartened by the power and pride of the church's enemies. We need not fear great men against us while we have the great God for us. What will a finger more on each hand do, or a toe more on each foot, in contest with Omnipotence?
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3. These giants *defied Israel* ([[1 Chronicles 20#7]]) and were thus made to pay for their insolence. None are more visibly marked for ruin that those who reproach God and his Israel. God will do great things rather than suffer the enemy to *behave themselves proudly,* [[Deuteronomy 32#27]]. The victories of the Son of David, like those of David himself, are gradual. *We see not yet all things put under him;* but it will be seen shortly: and death itself, the last enemy, like these giants, will be triumphed over.
|
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@ -0,0 +1,54 @@
|
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# Chapter Introduction
|
||||
|
||||
As this rehearsal makes no mention of David's sin in the matter of Uriah, so neither of the troubles of his family that followed upon it; not a word of Absalom's rebellion, or Sheba's. But David's sin, in numbering the people, is here related, because, in the atonement made for that sin, an intimation was given of the spot of ground on which the temple should be built. Here is,
|
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|
||||
1. David's sin, in forcing Joab to number the people, [[1 Chronicles 21#1..6]].
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2. David's sorrow for what he had done, as soon as he perceived the sinfulness of it, [[1 Chronicles 21#7..8]].
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||||
3. The sad dilemma (or trilemma rather) he was brought to, when it was put to him to choose how he would be punished for this sin, and what rod he would be beaten with, [[1 Chronicles 21#9..13]].
|
||||
4. The woeful havoc which was made by the pestilence in the country, and the narrow escape which Jerusalem had from being laid waste by it, [[1 Chronicles 21#14..17]].
|
||||
5. David's repentance, and sacrifice, upon this occasion, and the staying of the plaque thereupon, [[1 Chronicles 21#18..30]]. This awful story we met with, and meditated upon, [[2 Samuel 24#1..25]]
|
||||
|
||||
# The Giants Subdued. (b. c. 1017.)
|
||||
|
||||
## Verses: 1 - 6
|
||||
1 And Satan stood up against Israel, and provoked David to number Israel. 2 And David said to Joab and to the rulers of the people, Go, number Israel from Beer-sheba even to Dan; and bring the number of them to me, that I may know it. 3 And Joab answered, The Lord make his people a hundred times so many more as they be: but, my lord the king, are they not all my lord's servants? why then doth my lord require this thing? why will he be a cause of trespass to Israel? 4 Nevertheless the king's word prevailed against Joab. Wherefore Joab departed, and went throughout all Israel, and came to Jerusalem. 5 And Joab gave the sum of the number of the people unto David. And all they of Israel were a thousand thousand and a hundred thousand men that drew sword: and Judah was four hundred threescore and ten thousand men that drew sword. 6 But Levi and Benjamin counted he not among them: for the king's word was abominable to Joab.
|
||||
|
||||
Numbering the people, one would think, was no bad thing. Why should not the shepherd know the number of his flock? But God sees not as man sees. It is plain it was wrong in David to do it, and a great provocation to God, because he did it in the pride of his heart; and there is no sin that has in it more of contradiction and therefore more of offence to God than pride. The sin was David's; he alone must bear the blame of it. But here we are told,
|
||||
|
||||
1. How active the tempter was in it ([[1 Chronicles 21#1]]): *Satan stood up against Israel, and provoked David* to do it. Is is said ([[2 Samuel 24#1]]) that *the anger of the Lord was kindled against Israel, and he moved David* to do it. The righteous judgments of God are to be observed and acknowledged even in the sins and unrighteousness of men. We are sure that God is not the author of sin-- he *tempts no man;* and therefore, when it is said that he moved David to do it, it must be explained by what is intimated here, that, for wise and holy ends, he permitted the devil to do it. Here we trace this foul stream to its foundation. That Satan, the enemy of God and all good, should *stand up against Israel,* is not strange; it is what he aims at, to weaken the strength, diminish the numbers, and eclipse the glory of God's Israel, to whom he is *Satan,* a sworn *adversary.* But that he should influence David, the man of God's own heart to do a wrong thing, may well be wondered at. One would think him one of those whom the wicked one touches not. No, even the best saints, till they come to heaven, must never think themselves out of the reach of Satan's temptations. Now, when Satan meant to do Israel a mischief, what course did he take? He did not *move God against them to destroy them* (as Job, [[Job 2#3]]), but he provoked David, the best friend they had, to number them, and so to offend God, and set him against them. Note,
|
||||
1. The devil does us more mischief by tempting us to sin against our God than he does by accusing us before our God. He destroys none but by their own hands,
|
||||
2. The greatest spite he can do to the church of God is to tempt the rulers of the church to pride; for none can conceive the fatal consequences of that sin in all, especially in church-rulers. *You shall not be so,* [[Luke 22#26]].
|
||||
2. How passive the instrument was. Joab, the person whom David employed, was an active man in public business; but to this he was perfectly forced, and did it with the greatest reluctance imaginable.
|
||||
1. He put in a remonstrance against it before he began it. No man more forward that he in any thing that really tended to the honour of the king or the welfare of the kingdom; but in this matter he would gladly be excused. For,
|
||||
1. It was a needless thing. There was not occasion at all for it. God had promised to multiply them, and he needed not question the accomplishment of that promise. They were all his servants, and he needed not doubt of their loyalty and affection to him. Their number was as much his strength as he could desire.
|
||||
2. It was a dangerous thing. In doing it he might be a cause of trespass to Israel, and might provoke God against them. This Joab apprehended, and yet David himself did not. The most learned in the laws of God are not always the most quick-sighted in the application of those laws.
|
||||
2. He was quite weary of it before he had done it; for *the king's word was abominable to Joab,*[[1 Chronicles 21#6]]. Time was when whatever king David did *pleased all the people,* [[2 Samuel 3#36]]. But now there was a general disgust at these orders, which confirmed Joab in his dislike of them, so that, though the produce of this muster was really very great, yet he had no heart to perfect it, but left two tribes unnumbered ([[1 Chronicles 21#5..6]]), two considerable ones, Levi and Benjamin, and perhaps was not very exact in numbering the rest, because he did not do it with any pleasure, which might be one occasion of the difference between the sums here and [[2 Samuel 24#9]].
|
||||
|
||||
# David's Numbering the People. (b. c. 1017.)
|
||||
|
||||
## Verses: 7 - 17
|
||||
7 And God was displeased with this thing; therefore he smote Israel. 8 And David said unto God, I have sinned greatly, because I have done this thing: but now, I beseech thee, do away the iniquity of thy servant; for I have done very foolishly. 9 And the Lord spake unto Gad, David's seer, saying, 10 Go and tell David, saying, Thus saith the Lord, I offer thee three things: choose thee one of them, that I may do it unto thee. 11 So Gad came to David, and said unto him, Thus saith the Lord, Choose thee 12 Either three years' famine; or three months to be destroyed before thy foes, while that the sword of thine enemies overtaketh thee; or else three days the sword of the Lord, even the pestilence, in the land, and the angel of the Lord destroying throughout all the coasts of Israel. Now therefore advise thyself what word I shall bring again to him that sent me. 13 And David said unto Gad, I am in a great strait: let me fall now into the hand of the Lord; for very great are his mercies: but let me not fall into the hand of man. 14 So the Lord sent pestilence upon Israel: and there fell of Israel seventy thousand men. 15 And God sent an angel unto Jerusalem to destroy it: and as he was destroying, the Lord beheld, and he repented him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand. And the angel of the Lord stood by the threshingfloor of Ornan the Jebusite. 16 And David lifted up his eyes, and saw the angel of the Lord stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem. Then David and the elders of Israel, who were clothed in sackcloth, fell upon their faces. 17 And David said unto God, Is it not I that commanded the people to be numbered? even I it is that have sinned and done evil indeed; but as for these sheep, what have they done? let thine hand, I pray thee, O Lord my God, be on me, and on my father's house; but not on thy people, that they should be plagued.
|
||||
|
||||
David is here under the rod for numbering the people, that rod of correction which drives out the foolishness that is bound up in the heart, the foolishness of pride. Let us briefly observe,
|
||||
|
||||
1. How he was corrected. If God's dearest children do amiss, they must expect to smart for it.
|
||||
1. He is given to understand that God is displeased; and that it is no small uneasiness to so good a man as David, [[1 Chronicles 21#7]]. God takes notice of, and is displeased with, the sins of his people; and no sin is more displeasing to him than pride of heart: nor is anything more humbling, and grieving, and mortifying to a gracious soul, than to see itself under God's displeasure.
|
||||
2. He is put to his choice whether he will be punished by war, famine, or pestilence; for punished he must be, and by one of these. Thus, for his further humiliation, he is put into a strait, a great strait, and has the terror of all the three judgments impressed upon his mind, no doubt to his great amazement, while he is considering which he shall choose.
|
||||
3. He hears of 70,000 of his subjects who in a few hours were struck dead by the pestilence, [[1 Chronicles 21#14]]. He was proud of the multitude of his people, but divine Justice took a course to make them fewer. Justly is that taken from us, weakened, or embittered to us, which we are proud of. David must have the people numbered: *Bring me the number of them,* says he, *that I may know it.* But now God numbers them after another manner, *numbers to the sword,*[[Isaiah 65#12]]. And David had another number of them brought, more to his confusion than was to his satisfaction, namely, the number of the slain-- a black bill of mortality, which is a drawback to his muster-roll.
|
||||
4. He sees the destroying angel, with his sword drawn against Jerusalem, [[1 Chronicles 21#16]]. This could not but be very terrible to him, as it was a visible indication of the anger of Heaven, and threatened the utter destruction of that beloved city. Pestilences make the greatest devastations in the most populous places. The sight of an angel, though coming peaceably and on a friendly errand, has made even mighty men to tremble; how dreadful then must this sight be of an angel with a drawn sword in his hand, a flaming sword, like that of the cherubim, which turned every way to keep the way of the tree of life! While we lie under the wrath of God the holy angels are armed against us, though we see them not as David did.
|
||||
2. How he bore the correction.
|
||||
1. He made a very penitent confession of his sin, and prayed earnestly for the pardon of it, [[1 Chronicles 21#8]]. Now he owned that he had sinned, had sinned greatly, had done foolishly, very foolishly; and he entreated that, however he might be corrected for it, the iniquity of it might be done away.
|
||||
2. He accepted the punishment of his iniquity: "Let thy hand be *on me, and on my father's house,* [[1 Chronicles 21#17]]. I submit to the rod, only let me be the sufferer, for I am the sinner; mine is the guilty head at which the sword should be pointed."
|
||||
3. He cast himself upon the mercy of God (though he knew he was angry with him) and did not entertain any hard thoughts of him. However it be, *Let us fall into the hands of the Lord, for his mercies are great,*[[1 Chronicles 21#13]]. Good men, even when God frowns upon them, think well of him. *Though he slay me, yet will I trust in him.* 4. He expressed a very tender concern for the people, and it went to his heart to see them plagued for his transgression: *These sheep, what have they done?*
|
||||
|
||||
# Ornan's Threshing-Floor. (b. c. 1017.)
|
||||
|
||||
## Verses: 18 - 30
|
||||
18 Then the angel of the Lord commanded Gad to say to David, that David should go up, and set up an altar unto the Lord in the threshingfloor of Ornan the Jebusite. 19 And David went up at the saying of Gad, which he spake in the name of the Lord. 20 And Ornan turned back, and saw the angel; and his four sons with him hid themselves. Now Ornan was threshing wheat. 21 And as David came to Ornan, Ornan looked and saw David, and went out of the threshingfloor, and bowed himself to David with his face to the ground. 22 Then David said to Ornan, Grant me the place of this threshingfloor, that I may build an altar therein unto the Lord: thou shalt grant it me for the full price: that the plague may be stayed from the people. 23 And Ornan said unto David, Take it to thee, and let my lord the king do that which is good in his eyes: lo, I give thee the oxen also for burnt offerings, and the threshing instruments for wood, and the wheat for the meat offering; I give it all. 24 And king David said to Ornan, Nay; but I will verily buy it for the full price: for I will not take that which is thine for the Lord, nor offer burnt offerings without cost. 25 So David gave to Ornan for the place six hundred shekels of gold by weight. 26 And David built there an altar unto the Lord, and offered burnt offerings and peace offerings, and called upon the Lord; and he answered him from heaven by fire upon the altar of burnt offering. 27 And the Lord commanded the angel; and he put up his sword again into the sheath thereof. 28 At that time when David saw that the Lord had answered him in the threshingfloor of Ornan the Jebusite, then he sacrificed there. 29 For the tabernacle of the Lord, which Moses made in the wilderness, and the altar of the burnt offering, were at that season in the high place at Gibeon. 30 But David could not go before it to enquire of God: for he was afraid because of the sword of the angel of the Lord.
|
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|
||||
We have here the controversy concluded, and, upon David's repentance, his peace made with God. *Though thou wast angry with me, thy anger is turned away.* 1. A stop was put to the progress of the execution, [[1 Chronicles 21#15]]. When David repented of the sin God repented of the judgment, and ordered the destroying angel to *stay his hand* and *sheath his sword,* [[1 Chronicles 21#27]].
|
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|
||||
2. Direction was given to David to rear an altar in the threshing-floor of Ornan, [[1 Chronicles 21#18]]. The angel commanded the prophet Gad to bring David this direction. The same angel that had, in God's name, carried on the war, is here forward to set on foot the treaty of peace; for angels do not desire the woeful day. The angel could have given this order to David himself; but he chose to do it by his seer, that he might put an honour upon the prophetic office. Thus the revelation of Jesus Christ was notified by the angel to John, and by him to the churches. The commanding of David to build an altar was a blessed token of reconciliation; for, if God had been pleased to kill him, he would not have appointed, because he would not have accepted, a sacrifice at his hands.
|
||||
3. David immediately made a bargain with Ornan for the threshing-floor; for he would not serve God at other people's charge. Ornan generously offered it to him gratis, not only in complaisance to the king, but because he had himself *seen the angel* ([[1 Chronicles 21#20]]), which so terrified him that he and his four sons hid themselves, as unable to bear the brightness of his glory and afraid of his drawn sword. Under these apprehensions he was willing to do anything towards making the atonement. Those that are duly sensible of the terrors of the Lord will do all they can, in their places, to promote religion, and encourage all the methods of reconciliation for the turning away of God's wrath.
|
||||
4. God testified his acceptance of David's offerings on this altar; He *answered him from heaven by fire,* [[1 Chronicles 21#26]]. To signify that God's anger was turned away from him, the fire that might justly have fastened upon the sinner fastened upon the sacrifice and consumed that; and, upon this, the destroying sword was returned into its sheath. Thus Christ was made sin and a curse for us, and it pleased the Lord to bruise him, that through him God might be to us, not a consuming fire, but a reconciled Father.
|
||||
5. He continued to offer his sacrifices upon this altar. The brazen altar which Moses made was at Gibeon ([[1 Chronicles 21#29]]), and there all the sacrifices of Israel were offered; but David was so terrified at the sight of the sword of the angel that he *could not go thither,* [[1 Chronicles 21#30]]. The business required haste, when the plague was begun. Aaron must go quickly, nay, he must *run,* to make atonement, [[Numbers 16#46..47]]. And the case here was no less urgent; so that David had not time to go to Gibeon: nor durst he leave the angel with his sword drawn over Jerusalem, lest the fatal stroke should be given before he came back. And therefore God, in tenderness to him, bade him build an altar in that place, dispensing with his own law concerning one altar because of the present distress, and accepting the sacrifices offered on this new altar, which was not set up in opposition to that, but in concurrence with it. The symbols of unity were not so much insisted on as unity itself. Nay, when the present distress was over (as it should seem), David, as long as he lived, sacrificed there, though the altar at Gibeon was still kept up; for God had owned the sacrifices that were here offered and had testified his acceptance of them, [[1 Chronicles 21#28]]. On those administrations in which we have experienced the tokens of God's presence, and have found that he is with us of a truth, it is good to continue our attendance. "Here God had graciously met me, and therefore I will still expect to meet with him."
|
||||
@ -0,0 +1,51 @@
|
||||
# Chapter Introduction
|
||||
|
||||
"Out of the eater comes forth meat." It was upon occasion of the terrible judgment inflicted on Israel for the sin of David that God gave intimation of the setting up of another altar, and of the place where he would have the temple to be built, upon which David was excited with great vigour to make preparation for that great work, wherein, though he had long since designed it, it should seem, he had, of late, grown remiss, till awakened by the alarm of that judgment. The tokens of God's favour he received after those of his displeasure,
|
||||
|
||||
1. Directed him to the place, [[1 Chronicles 22#1]].
|
||||
2. Encouraged and quickened him to the work.
|
||||
1. He set himself to prepare for the building, [[1 Chronicles 22#2..5]].
|
||||
2. He instructed Solomon, and gave him a charge concerning this work, [[1 Chronicles 22#6..16]].
|
||||
3. He commanded the princes to assist him in it, [[1 Chronicles 22#17..19]]. There is a great deal of difference between the frame of David's spirit in the beginning of the former chapter and in the beginning of this. There, in the pride of his heart, he was numbering the people; here, in his humility, preparing for the service of God. There corruption was uppermost (but the well of living water in the soul, though it may be muddied, will work itself clear again); grace here has recovered the upper hand.
|
||||
|
||||
# Preparations for the Temple. (b. c. 1017.)
|
||||
|
||||
## Verses: 1 - 5
|
||||
1 Then David said, This is the house of the Lord God, and this is the altar of the burnt offering for Israel. 2 And David commanded to gather together the strangers that were in the land of Israel; and he set masons to hew wrought stones to build the house of God. 3 And David prepared iron in abundance for the nails for the doors of the gates, and for the joinings; and brass in abundance without weight; 4 Also cedar trees in abundance: for the Zidonians and they of Tyre brought much cedar wood to David. 5 And David said, Solomon my son is young and tender, and the house that is to be builded for the Lord must be exceeding magnifical, of fame and of glory throughout all countries: I will therefore now make preparation for it. So David prepared abundantly before his death.
|
||||
|
||||
Here is,
|
||||
|
||||
1. The place fixed for the building of the temple ([[1 Chronicles 22#1]]): *Then David said,* by inspiration of God, and as a declaration of his mind, *This is the house of the Lord God.* If a temple must be built for God, it is fit that it be left to him to choose the ground, for all the earth is his; and this is the ground he makes choice of-ground that pertained to a Jebusite, and perhaps there was not a spot of ground besides, in or about Jerusalem, that did so-- a happy presage of the setting up of the gospel temple among the Gentiles. See [[Acts 15#16..17]]. The ground was a threshing-floor; for the church of the living God is his floor, his threshing, and *the corn of his floor,* [[Isaiah 21#10]]. Christ's fan is in his hand, thoroughly to purge his floor. This is to be the house because this is the altar. The temple was built for the sake of the altar. There were altars long before there were temples.
|
||||
2. Preparation made for that building. David must not build it, but he would do all he could towards it: He *prepared abundantly before his death,* [[1 Chronicles 22#5]]. This intimates that the consideration of his age and growing infirmities, which showed him his death approaching, quickened him, towards his latter end, to be very diligent in making this preparation. What our hands find to do for God, and our souls, and our generation, let us do it with all our might before our death, because, after death, there is no device nor working. Now we are here told,
|
||||
1. What induced him to make such preparation. Two things he considered:--
|
||||
1. That Solomon was young and tender, and not likely to apply with any great vigour to this business at first; so that, unless he found the wheels set a-going, he would be in danger of losing a great deal of time at first, the rather because, being young, he would be tempted to put it off; whereas, if he found the materials got ready to his hand, the most difficult part of the work would be over, and this would excite and encourage him to go about it in the beginnings of his reign. Note, Those that are aged and experienced should consider those that are young and tender, and provide them what help they can, that they may make the work of God as easy to them as possible.
|
||||
2. That the house must be exceedingly magnificent, very stately and sumptuous, strong and beautiful, every thing about it the best in its kind, and for a good reason, since it was intended for the honour of the great God, the Lord of the whole earth, and was to be a type of Christ, in whom all fulness dwells and in whom are hid all treasures. Men were then to be taught by sensible methods. The grandeur of the house would help to affect the worshippers with a holy awe and reverence of God, and would invite strangers to come to see it, and the wonder of the world, who thereby would be brought acquainted with the true God. Therefore it is here designed to be of fame and glory throughout all countries. David foretold this good effect of its being magnificent, [[Psalms 68#29]] *Because of thy temple at Jerusalem shall kings bring presents unto thee.*
|
||||
2. What preparation he made. In general, he prepared abundantly, as we shall find afterwards; cedar and stones, iron and brass, are here specified, [[1 Chronicles 22#2..4]]. Cedar he had from the Tyrians and the Zidonians. *The daughter of Tyre shall be there with a gift,* [[Psalms 45#12]]. He also got workmen together, *the strangers that were in the land of Israel.* Some think that he employed them because they were generally better artists, and more ingenious in manual operations, than the Israelites; or, rather, because he would not employ the free-born Israelites in any thing that looked mean and servile. They were delivered from the bondage of making bricks in Egypt, and must not return to hew stone. These strangers were proselytes to the Jewish religion, but, though not enslaved, they were not of equal dignity with Israelites.
|
||||
|
||||
# The Charge to Solomon. (b. c. 1015.)
|
||||
|
||||
## Verses: 6 - 16
|
||||
6 Then he called for Solomon his son, and charged him to build a house for the Lord God of Israel. 7 And David said to Solomon, My son, as for me, it was in my mind to build a house unto the name of the Lord my God: 8 But the word of the Lord came to me, saying, Thou hast shed blood abundantly, and hast made great wars: thou shalt not build a house unto my name, because thou hast shed much blood upon the earth in my sight. 9 Behold, a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about: for his name shall be Solomon, and I will give peace and quietness unto Israel in his days. 10 He shall build a house for my name; and he shall be my son, and I will be his father; and I will establish the throne of his kingdom over Israel for ever. 11 Now, my son, the Lord be with thee; and prosper thou, and build the house of the Lord thy God, as he hath said of thee. 12 Only the Lord give thee wisdom and understanding, and give thee charge concerning Israel, that thou mayest keep the law of the Lord thy God. 13 Then shalt thou prosper, if thou takest heed to fulfil the statutes and judgments which the Lord charged Moses with concerning Israel: be strong, and of good courage; dread not, nor be dismayed. 14 Now, behold, in my trouble I have prepared for the house of the Lord a hundred thousand talents of gold, and a thousand thousand talents of silver; and of brass and iron without weight; for it is in abundance: timber also and stone have I prepared; and thou mayest add thereto. 15 Moreover there are workmen with thee in abundance, hewers and workers of stone and timber, and all manner of cunning men for every manner of work. 16 Of the gold, the silver, and the brass, and the iron, there is no number. Arise therefore, and be doing, and the Lord be with thee.
|
||||
|
||||
Though Solomon was young and tender, he was capable of receiving instructions, which his father accordingly gave him, concerning the work for which he was designed. When David came to the throne he had many things to do, for the foundations were all out of course; but Solomon had only one thing in charge, and that was *to build a house for the Lord God of Israel,*[[1 Chronicles 22#6]]. Now,
|
||||
|
||||
1. David tells him why he did not do it himself. It was in his mind to do it ([[1 Chronicles 22#7]]), but God forbade him, because *he had shed much blood,* [[1 Chronicles 22#8]]. Some think this refers to the blood of Uriah, which fastened such a reproach upon him as rendered him unworthy the honour of building the temple: but that honour was forbidden him before he had shed that blood; therefore it must be meant, as it is here explained, of the blood he shed in his wars (for he had been a man of war from his youth), which, though shed very justly and honourably in the service of God and Israel, yet made him unfit to be employed in this service, or rather less fit than another that had never been called to such bloody work. God, by assigning this as the reason of laying David aside from this work, showed how precious human life is to him, and intended a type of him who should build the gospel temple, not by *destroying men's lives,* but *by saving them,* [[Luke 9#56]].
|
||||
2. He gives him the reason why he imposed this task upon him.
|
||||
1. Because God had designed him for it, nominated him as the man that should do it: *A son shall be born to thee,* that shall be called *Solomon,* and *he shall build a house for my name,* [[1 Chronicles 22#9..10]]. Nothing is more powerful to engage us to any service for God, and encourage us in it, than to know that hereunto we are appointed.
|
||||
2. Because he would have leisure and opportunity to do it. He should be a man of rest, and therefore should not have his time, or thoughts, or wealth, diverted from this business. He should have rest from his enemies abroad (none of them should invade or threaten him, or give him provocation), and he should have peace and quietness at home; and therefore let him build the house. Note, Where God gives rest he expects work.
|
||||
3. Because God had promised to establish his kingdom. Let this encourage him to honour God, that God had honour in store for him; let him build up God's house, and God will build up his throne. Note, God's gracious promises should quicken and invigorate our religious service.
|
||||
3. He delivers him an account of the vast preparations he had made for this building ([[1 Chronicles 22#14]]), not in a way of pride and vain glory (he speaks of it as a poor thing-- *I have, in my poverty, prepared,* margin), but as an encouragement to Solomon to engage cheerfully in the work, for which so solid a foundation was laid. The treasure here mentioned of the 100,000 talents of gold, and 1,000,000 talents of silver, amounts to such an incredible sum that most interpreters either allow an error in the copy or think the talent here signifies no more than a plate or piece: *ingots* we call them. I am inclined to suppose that a certain number is here put for an uncertain, because it is said ([[1 Chronicles 22#16]]) that of the gold and silver, as well as of the brass and iron, there was no number, and that David here includes all the dedicated things ([[1 Chronicles 18#11]]) which he designed *for the house of the Lord,* that is, not only for the building of it, but for the treasure of it; and putting all together, it might come pretty near what is here spoken of. Hundreds and thousands are numbers which we often use to express that which is very much, when yet we would not be understood strictly.
|
||||
4. He charges them to keep God's commandments and to take heed to his duty in every thing, [[1 Chronicles 22#13]]. He must not think by building the temple to purchase a dispensation to sin; no, on the contrary, his doing that would not be accepted, nor accounted of, if he did not *take heed to fulfil the statutes which the Lord charged Moses with,* [[1 Chronicles 22#13]]. Though he was to be king of Israel, he must always remember that he was a subject to the God of Israel.
|
||||
5. He encourages him to go about this great work, and to go on in it ([[1 Chronicles 22#13]]): "*Be strong, and of good courage,* Though it is a vast undertaking, thou needest not fear coming under the reproach of the foolish builder, who began to build and was not able to finish it; it is God's work, and it shall come to perfection. *Dread not, nor be dismayed.*" In our spiritual work, as well as in our spiritual warfare, we have need of courage and resolution.
|
||||
6. He quickens him not to rest in the preparations he had made, but to add thereto, [[1 Chronicles 22#14]]. Those that enter into the labours of others, and build upon their advantages, must still be improving.
|
||||
7. He prays for him: *The Lord give thee wisdom and understanding, and give thee charge concerning Israel,* [[1 Chronicles 22#12]]. Whatever charge we have, if we see God giving us the charge and calling us to it, we may hope he will give us wisdom for the discharge of it. Perhaps Solomon had an eye to this prayer of his father for him, in the prayer he offered for himself: Lord, *give me a wise and understanding heart.* He concludes ([[1 Chronicles 22#16]]), *Up, and be doing, and the Lord be with thee.* Hope of God's presence must not slacken our endeavours. Though the Lord be with us, we must *rise and be doing,* and, if we do this, we have reason to believe he is and will be with us. Work out your salvation, and God will work in you.
|
||||
|
||||
# The Charge to the Princes of Israel. (b. c. 1015.)
|
||||
|
||||
## Verses: 17 - 19
|
||||
17 David also commanded all the princes of Israel to help Solomon his son, saying, 18 Is not the Lord your God with you? and hath he not given you rest on every side? for he hath given the inhabitants of the land into mine hand; and the land is subdued before the Lord, and before his people. 19 Now set your heart and your soul to seek the Lord your God; arise therefore, and build ye the sanctuary of the Lord God, to bring the ark of the covenant of the Lord, and the holy vessels of God, into the house that is to be built to the name of the Lord.
|
||||
|
||||
David here engages the princes of Israel to assist Solomon in the great work he had to do, and every one to lend him a hand towards the carrying of it on. Those that are in the throne cannot do the good they would, unless those about the throne set in with them. David would therefore have the princes to advise Solomon and quicken him, and make the work as easy to him as they could, by promoting it every one in his place.
|
||||
|
||||
1. He shows them what obligations they lay under to be zealous in this matter, in gratitude to God for the great things he had done for them. He had given them victory, and rest, and a good land for an inheritance, [[1 Chronicles 22#18]]. The more God has done for us the more we should study to do for him.
|
||||
2. He presses that upon them which should make them zealous in it ([[1 Chronicles 22#19]]): "*Set your heart and soul to seek God,* place your happiness in his favour, and keep your eye upon his glory. Seek him as your chief good and highest end, and this *with your heart and soul.* Make religion your choice and business; and then you will grudge no pains nor cost to promote the building of his sanctuary." Let but the heart be sincerely engaged for God, and the head and hand, the estate and interest, and all will be cheerfully employed for him.
|
||||
@ -0,0 +1,45 @@
|
||||
# Chapter Introduction
|
||||
|
||||
David, having given charge concerning the building of the temple, in this and the following chapters settles the method of the temple-service and puts into order the offices and officers of it. In the late irregular times, and during the wars in the beginning of his reign, we may suppose that, though the Levitical ordinances were kept up, yet it was not in the order, nor with the beauty and exactness, that were desirable. Now David, being a prophet, as well as a prince, by divine warrant and direction, "set in order the things that were wanting." In this chapter we are informed,
|
||||
|
||||
1. He declared Solomon to be his successor, [[1 Chronicles 23#1]].
|
||||
2. He numbered the Levites, and appointed them to their respective offices, [[1 Chronicles 23#2..5]].
|
||||
3. He took an account of the several families of the Levites, [[1 Chronicles 23#6..23]].
|
||||
4. He made a new reckoning of them from twenty years old, and appointed them their work, [[1 Chronicles 23#24..32]]. And in this he prepared for the temple as truly as when he laid up gold and silver for it; for the place is of small account in comparison with the work.
|
||||
|
||||
# The Numbering of the Levites. (b. c. 1015.)
|
||||
|
||||
## Verses: 1 - 23
|
||||
1 So when David was old and full of days, he made Solomon his son king over Israel. 2 And he gathered together all the princes of Israel, with the priests and the Levites. 3 Now the Levites were numbered from the age of thirty years and upward: and their number by their polls, man by man, was thirty and eight thousand. 4 Of which, twenty and four thousand were to set forward the work of the house of the Lord; and six thousand were officers and judges: 5 Moreover four thousand were porters; and four thousand praised the Lord with the instruments which I made, said David, to praise therewith. 6 And David divided them into courses among the sons of Levi, namely, Gershon, Kohath, and Merari. 7 Of the Gershonites were, Laadan, and Shimei. 8 The sons of Laadan; the chief was Jehiel, and Zetham, and Joel, three. 9 The sons of Shimei; Shelomith, and Haziel, and Haran, three. These were the chief of the fathers of Laadan. 10 And the sons of Shimei were, Jahath, Zina, and Jeush, and Beriah. These four were the sons of Shimei. 11 And Jahath was the chief, and Zizah the second: but Jeush and Beriah had not many sons; therefore they were in one reckoning, according to their father's house. 12 The sons of Kohath; Amram, Izhar, Hebron, and Uzziel, four. 13 The sons of Amram; Aaron and Moses: and Aaron was separated, that he should sanctify the most holy things, he and his sons for ever, to burn incense before the Lord, to minister unto him, and to bless in his name for ever. 14 Now concerning Moses the man of God, his sons were named of the tribe of Levi. 15 The sons of Moses were, Gershom, and Eliezer. 16 Of the sons of Gershom, Shebuel was the chief. 17 And the sons of Eliezer were, Rehabiah the chief. And Eliezer had none other sons; but the sons of Rehabiah were very many. 18 Of the sons of Izhar; Shelomith the chief. 19 Of the sons of Hebron; Jeriah the first, Amariah the second, Jahaziel the third, and Jekameam the fourth. 20 Of the sons of Uzziel; Michah the first, and Jesiah the second. 21 The sons of Merari; Mahli, and Mushi. The sons of Mahli; Eleazar, and Kish. 22 And Eleazar died, and had no sons, but daughters: and their brethren the sons of Kish took them. 23 The sons of Mushi; Mahli, and Eder, and Jeremoth, three.
|
||||
|
||||
Here we have,
|
||||
|
||||
1. The crown entailed, according to the divine appointment, [[1 Chronicles 23#1]]. David made Solomon king, not to reign with him, or reign under him, but only to reign after him. This he did,
|
||||
1. When he was old and full of days. He was but seventy years old when he died, and yet he was full of days, *satur dierum-- satisfied with living* in this world. When he found himself going off, he made provision for the welfare of the kingdom after his decease, and pleased himself with the hopeful prospect of a happy settlement both in church and state.
|
||||
2. He did it in parliament, in a solemn assembly of all the princes of Israel, which made Adonijah's attempt to break in upon Solomon's title and set it aside, notwithstanding this public recognition and establishment of it, the more impudent, impious, and ridiculous. Note, The settling or securing of the crown in the interests of the temple is a great blessing to the people and a great satisfaction to those who are themselves leaving the world.
|
||||
2. The Levites numbered, according to the rule in Moses's time, from thirty years old to fifty, [[Numbers 4#2..3]]. Their number in Moses's time. by this rule, was 8580 ([[Numbers 4#47..48]]), but now it had increased above four-fold, much more in proportion than the rest of the tribes; for the serviceable men of Levi's tribe were now 38,000, unless we suppose that here those were reckoned who were above fifty, which was not the case there. Joab had not numbered the Levites ([[1 Chronicles 21#6]]), but David now did, not in pride, but for a good purpose, and then he needed not fear wrath for it.
|
||||
3. The Levites distributed to their respective posts ([[1 Chronicles 23#4..5]]), that every hand might be employed (for, of all men, an idle Levite makes the worst figure), and that every part of the work might be carefully done. Now it was for the honour of God that so great a number of servants attended his house and the business of it. Much of the state of great men consists in the greatness of their retinue. When God kept house in Israel see what a great household he had, and all well fed and well taught. But what were these to the attendants of his throne above, and the innumerable company of angels? It was the happiness of Israel that they had among them such a considerable body of men who were obliged by their office to promote and keep up religion among them. If the worship of God go to decay in Israel, let it not be said that it was for want of due provision for the support of it, but that those who should have done it were careless and false. The work assigned the Levites was four-fold:--
|
||||
1. Some, and indeed far the greater number, were to set forward the work of the house of the Lord: 24,000, almost two-thirds, were appointed for this service, to attend the priests in killing the sacrifices, flaying them, washing them, cutting them up, burning them, to have the meat-offerings and drink-offerings ready, to carry out dirt, and keep all the vessels and utensils of the temple clean, and every thing in its place, that the service might be performed both with expedition and with exactness. These served 1000 a-week, and so went round in twenty-four courses. Perhaps while the temple was in building some of these were employed to set forward that work, to assist the builders, at least to quicken them, and keep good order among them, and the decorum which became temple-work.
|
||||
2. Others were officers and judges, not in the affairs of the temple, and in the controversies that arose there (for there, we may suppose, the priests presided), but in the country. They were magistrates, to give the laws of God in charge, to resolves difficulties, and to determine controversies that arose upon them. Of these there were 6000, in the several parts of the kingdom, that assisted the princes and elders of every tribe in the administration of justice.
|
||||
3. Others were porters, to guard all the avenues of the house of God, to examine those that desired entrance, and to resist those that would force an entrance. These were the life-guards of the temple, and probably were armed accordingly.
|
||||
4. Others were singers and players on instruments, whose business it was to keep up that part of the service; this was a new-erected office.
|
||||
4. The Levites mustered, and disposed of into their respective families and kindreds, that an account of them might the better be kept, and those that neglected their duty might be the more easily discovered, by calling over the roll, and obliging them to answer to their names, which each family might do for itself. When those of the same family were employed together it would engage them to love and assist one another. When Christ sent forth his disciples two and two he put together those that were brethren. Two families were here joined in one ([[1 Chronicles 23#11]]) because they had not many sons. Those that are weak and little, separately, may be put together and appear considerable. That which is most observable in this account of the families of the Levites is that the posterity of Moses (that great man) stood upon the level with common Levites, and had no dignities or privileges at all peculiar to them; whilst the posterity of Aaron were advanced to the priest's office, to *sanctify the most holy things,* [[1 Chronicles 23#13]]. It is said indeed of the grandson of Moses, Rehabiah, that *his sons were highly multiplied,* [[1 Chronicles 23#17]], *margin.* When God proposed to him that, if he would let fall his intercession for Israel, he would make of him a great nation, he generously refused it, in recompence for which his family is here greatly increased, and makes up in number what it wants in figure, in the tribe of Levi. Now,
|
||||
1. The levelling of Moses' family with the rest is an evidence of his self-denial. Such an interest had he both with God and man that if he had aimed to raise his own family, to dignify and enrich that, he might easily have done so; but he was no self-seeking man, as appears from his leaving to his children no marks of distinction, which was a sign that he had the spirit of God and not the spirit of the world.
|
||||
2. The elevation of Aaron's family above the rest was a recompence for his self-denial. When Moses (his younger brother) was made a god to Pharaoh, and he only his prophet or spokesman, to observe his orders and do as he was bidden, Aaron never disputed it, nor insisted upon his seniority, but readily took the inferior post God put him in, submitted to Moses, and, upon occasion, called him *his lord;* and because he thus submitted himself, in his own person, to his junior, in compliance with the will of God, God highly exalted his family, even above that of Moses himself. Those that are content to stoop are in the fairest way to rise. Before honour is humility.
|
||||
|
||||
# The Office of the Levites. (b. c. 1015.)
|
||||
|
||||
## Verses: 24 - 32
|
||||
24 These were the sons of Levi after the house of their fathers; even the chief of the fathers, as they were counted by number of names by their polls, that did the work for the service of the house of the Lord, from the age of twenty years and upward. 25 For David said, The Lord God of Israel hath given rest unto his people, that they may dwell in Jerusalem for ever: 26 And also unto the Levites; they shall no more carry the tabernacle, nor any vessels of it for the service thereof. 27 For by the last words of David the Levites were numbered from twenty years old and above: 28 Because their office was to wait on the sons of Aaron for the service of the house of the Lord, in the courts, and in the chambers, and in the purifying of all holy things, and the work of the service of the house of God; 29 Both for the showbread, and for the fine flour for meat offering, and for the unleavened cakes, and for that which is baked in the pan, and for that which is fried, and for all manner of measure and size; 30 And to stand every morning to thank and praise the Lord, and likewise at even; 31 And to offer all burnt sacrifices unto the Lord in the sabbaths, in the new moons, and on the set feasts, by number, according to the order commanded unto them, continually before the Lord: 32 And that they should keep the charge of the tabernacle of the congregation, and the charge of the holy place, and the charge of the sons of Aaron their brethren, in the service of the house of the Lord.
|
||||
|
||||
Here is,
|
||||
|
||||
1. An alteration made in the computation of the effective men of the Levites-- that whereas, in Moses's time, they were not enlisted, or taken into service, till they were thirty-years old, nor admitted as probationers till twenty-five ([[Numbers 8#24]]), David ordered, by direction from God, that they should be numbered *for the service of the house of the Lord,* from the age of twenty years and upwards, [[1 Chronicles 23#24]]. This order he confirmed by his last words, [[1 Chronicles 23#27]]. When he put his last hand to the draught of this establishment he expressly appointed this to be done for ever after; yet not he; but the Lord.
|
||||
1. Perhaps the young Levites, having no work appointed them till twenty-five years old, had many of them got a habit of idleness, or grew addicted to their pleasures, which proved both a blemish to their reputation and a hindrance to their usefulness afterwards, to prevent which inconvenience they are set to work, and brought under discipline, at twenty-years old. Those that will be eminent must learn to take care and take care betimes.
|
||||
2. When the work of the Levites was to carry burdens, heavy burdens, the tabernacle and the furniture of it, God would not call any to it till they had come to their full strength; for he considers our frame, and, in service as well as sufferings, will lay no more upon us than we are able to bear. But now God had given rest to his people, and made Jerusalem his dwelling-place for ever, so that there was no more occasion to carry the tabernacle and the vessels thereof, the service was much easier, and what would not over-work them nor over-load them if they entered upon it at twenty-years old.
|
||||
3. Now the people of Israel were multiplied, and there was a more general resort to Jerusalem, and would be when the temple was built, than had ever been at Shiloh, or Nob, or Gibeon; it was therefore requisite there should be more hands employed in the temple-service, that every Israelite who brought an offering might find a Levite ready to assist him. When more work is to be done it is a pity but there should be more workmen fetched in for the doing of it. When the harvest is plenteous why should the labourers be few?
|
||||
2. A further account of the Levites' work. What the work of the priests was we are told ([[1 Chronicles 23#13]]): *To sanctify the most holy things, to burn incense before the Lord,* and to *bless in his name;* that work the Levites were not to meddle with, and yet they had work enough, and good work, according to that to which they were appointed, [[1 Chronicles 23#4..5]].
|
||||
1. Those of them that were to *set forward the work of the house of God* ([[1 Chronicles 23#4]]) were therein to *wait on the sons of Aaron* ([[1 Chronicles 23#28]]), were to do the drudgery-work (if any work for God is to be called *drudgery*) of the house of God, to keep the courts and chambers clean, set things in their places, and have them ready when there was occasion to use them. They were to prepare the show-bread which the priests were to set on the table, to provide the flour and cakes for the meat-offerings, that the priests might have every thing ready to their hands.
|
||||
2. Those of them that were judges and officers had an eye particularly upon all *measure and size,* [[1 Chronicles 23#29]]. The standards of all weights and measures were kept in the sanctuary; and the Levites had the care of them, to see that they were exact, and to try other weights and measures by them when they were appealed to.
|
||||
3. The work of the singers was to *thank and praise the Lord* ([[1 Chronicles 23#30]]), at the offering of the morning and evening sacrifices, and other oblations on the sabbaths, new moons, &c., [[1 Chronicles 23#31]]. Moses appointed that they should blow with trumpets over their burnt offerings and other sacrifices, and on their solemn days, [[Numbers 10#10]]. The sound of the trumpet was awful, and might be affecting to the worshippers, but was not articulate, nor such a reasonable service as this which David appointed, of singing psalms on those occasions. As the Jewish church grew up from its infancy, it grew more and more intelligent in its devotions, till it came at length, in the gospel, to *put away childish things,* [[1 Corinthians 13#11]]; [[Galatians 4#3]]; [[Galatians 4#9]].
|
||||
4. The work of the porters ([[1 Chronicles 23#5]]) was to keep *the charge of the tabernacle and of the holy place,* that none might come nigh but such as were allowed, and those no nearer than was allowed them, [[1 Chronicles 23#32]]. They were likewise to keep the charge of the sons of Aaron, to be at their beck and go on their errands, who are yet called *their brethren,* to be a memorandum to the priests that, though they were advanced to a high station, yet they were *hewn out of the same rock* with common Levites, and therefore must not lord it over them, but in all instances treat them as brethren.
|
||||
@ -0,0 +1,23 @@
|
||||
# Chapter Introduction
|
||||
|
||||
This chapter gives us a more particular account of the distribution of the priests and Levites into their respective classes, for the more regular discharge of the duties of their offices, according to their families.
|
||||
|
||||
1. Of the priests, [[1 Chronicles 24#1..19]].
|
||||
2. Of the Levites, [[1 Chronicles 24#20..31]].
|
||||
|
||||
# The Courses of the Priests. (b. c. 1015.)
|
||||
|
||||
## Verses: 1 - 19
|
||||
1 Now these are the divisions of the sons of Aaron. The sons of Aaron; Nadab, and Abihu, Eleazar, and Ithamar. 2 But Nadab and Abihu died before their father, and had no children: therefore Eleazar and Ithamar executed the priest's office. 3 And David distributed them, both Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, according to their offices in their service. 4 And there were more chief men found of the sons of Eleazar than of the sons of Ithamar; and thus were they divided. Among the sons of Eleazar there were sixteen chief men of the house of their fathers, and eight among the sons of Ithamar according to the house of their fathers. 5 Thus were they divided by lot, one sort with another; for the governors of the sanctuary, and governors of the house of God, were of the sons of Eleazar, and of the sons of Ithamar. 6 And Shemaiah the son of Nethaneel the scribe, one of the Levites, wrote them before the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar, and before the chief of the fathers of the priests and Levites: one principal household being taken for Eleazar, and one taken for Ithamar. 7 Now the first lot came forth to Jehoiarib, the second to Jedaiah, 8 The third to Harim, the fourth to Seorim, 9 The fifth to Malchijah, the sixth to Mijamin, 10 The seventh to Hakkoz, the eighth to Abijah, 11 The ninth to Jeshua, the tenth to Shecaniah, 12 The eleventh to Eliashib, the twelfth to Jakim, 13 The thirteenth to Huppah, the fourteenth to Jeshebeab, 14 The fifteenth to Bilgah, the sixteenth to Immer, 15 The seventeenth to Hezir, the eighteenth to Aphses, 16 The nineteenth to Pethahiah, the twentieth to Jehezekel, 17 The one and twentieth to Jachin, the two and twentieth to Gamul, 18 The three and twentieth to Delaiah, the four and twentieth to Maaziah. 19 These were the orderings of them in their service to come into the house of the Lord, according to their manner, under Aaron their father, as the Lord God of Israel had commanded him.
|
||||
|
||||
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 [[1 Chronicles 24#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, [[Romans 12#4..5]]; [[1 Corinthians 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 ([[Acts 1#24]]; [[Acts 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, ([[1 Chronicles 24#6]]): *Shemaiah, one of the Levites.* 4. What those priests were chosen to was to preside in the affairs of the sanctuary ([[1 Chronicles 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 ([[1 Chronicles 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 ([[1 Chronicles 24#10]]), which is mentioned ([[Luke 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* ([[1 Chronicles 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.
|
||||
|
||||
## Verses: 20 - 31
|
||||
20 And the rest of the sons of Levi were these: Of the sons of Amram; Shubael: of the sons of Shubael; Jehdeiah. 21 Concerning Rehabiah: of the sons of Rehabiah, the first was Isshiah. 22 Of the Izharites; Shelomoth: of the sons of Shelomoth; Jahath. 23 And the sons of Hebron; Jeriah the first, Amariah the second, Jahaziel the third, Jekameam the fourth. 24 Of the sons of Uzziel; Michah: of the sons of Michah; Shamir. 25 The brother of Michah was Isshiah: of the sons of Isshiah; Zechariah. 26 The sons of Merari were Mahli and Mushi: the sons of Jaaziah; Beno. 27 The sons of Merari by Jaaziah; Beno, and Shoham, and Zaccur, and Ibri. 28 Of Mahli came Eleazar, who had no sons. 29 Concerning Kish: the son of Kish was Jerahmeel. 30 The sons also of Mushi; Mahli, and Eder, and Jerimoth. These were the sons of the Levites after the house of their fathers. 31 These likewise cast lots over against their brethren the sons of Aaron in the presence of David the king, and Zadok, and Ahimelech, and the chief of the fathers of the priests and Levites, even the principal fathers over against their younger brethren.
|
||||
|
||||
Most of the Levites here named were mentioned before, [[1 Chronicles 23#16..23]], &c. They were of those who were to attend the priests in the service of the house of God. But they are here mentioned again as heads of the twenty-four courses of Levites (and about so many are here named), who were to attend the twenty-four courses of the priests: they are therefore said to *cast lots over against their brethren* (so they are called, not their *lords*), *the sons of Aaron,* who were not to lord it over God's *clergy,* as the original word is, [[1 Peter 5#3]]. And, that the whole disposal of the affair might be of the Lord, the principal fathers cast lots over against their younger brethren; that is, those that were of the elder house came upon he level with those of the younger families, and took their place, not by seniority, but as God by the lot directed. Note, In Christ no difference is made between bond and free, elder and younger. The younger brethren, if they be faithful and sincere, shall be no less acceptable to Christ than the principal fathers.
|
||||
|
||||
@ -0,0 +1,56 @@
|
||||
# Chapter Introduction
|
||||
|
||||
David, having settled the courses of these Levites that were to attend the priests in their ministrations, proceeds, in this chapter, to put those into a method that were appointed to be singers and musicians in the temple. Here is,
|
||||
|
||||
1. The persons that were to be employed, Asaph, Heman, and Jeduthun ([[1 Chronicles 25#1]]), their sons ([[1 Chronicles 25#2..6]]), and other skilful persons, [[1 Chronicles 25#7]].
|
||||
2. The order in which they were to attend determined by lot, [[1 Chronicles 25#8..31]].
|
||||
|
||||
# The Courses of the Singers. (b. c. 1015.)
|
||||
|
||||
## Verses: 1 - 7
|
||||
1 Moreover David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was: 2 Of the sons of Asaph; Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph under the hands of Asaph, which prophesied according to the order of the king. 3 Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six, under the hands of their father Jeduthun, who prophesied with a harp, to give thanks and to praise the Lord. 4 Of Heman: the sons of Heman; Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamti-ezer, Joshbekashah, Mallothi, Hothir, and Mahazioth: 5 All these were the sons of Heman the king's seer in the words of God, to lift up the horn. And God gave to Heman fourteen sons and three daughters. 6 All these were under the hands of their father for song in the house of the Lord, with cymbals, psalteries, and harps, for the service of the house of God, according to the king's order to Asaph, Jeduthun, and Heman. 7 So the number of them, with their brethren that were instructed in the songs of the Lord, even all that were cunning, was two hundred fourscore and eight.
|
||||
|
||||
Observe,
|
||||
|
||||
1. Singing the praises of God is here called *prophesying* ([[1 Chronicles 25#1..3]]), not that all those who were employed in this service were honoured with the visions of God, or could foretel things to come. Heman indeed is said to be the *king's seer in the words of God* ([[1 Chronicles 25#5]]); but the psalms they sang were composed by the prophets, and many of them were prophetical; and the edification of the church was intended in it, as well as the glory of God. In Samuel's time singing the praises of God went by the name of *prophesying* ([[1 Samuel 10#5]]; [[1 Samuel 19#20]]), and perhaps that is intended in what St. Paul calls *prophesying,* [[1 Corinthians 11#4]]; [[1 Corinthians 14#24]].
|
||||
2. This is here called a *service,* and the persons employed in it *workmen,* [[1 Chronicles 25#1]]. Not but that it is the greatest liberty and pleasure to be employed in praising God: what is heaven but that? But it intimates that it is our duty to make a business of it, and stir up all that is within us to it; and that, in our present state of corruption and infirmity, it will not be done as it should be done without labour and struggle. We must take pains with our hearts to bring them, and keep them, to this work, and to engage all that is within us.
|
||||
3. Here were, in compliance with the temper of that dispensation, a great variety of musical instruments used, *harps, psalteries, cymbals* ([[1 Chronicles 25#1]]; [[1 Chronicles 25#6]]), and here was one that *lifted up the horn* ([[1 Chronicles 25#5]]), that is, used wind-music. The bringing of such concerts of music into the worship of God now is what none pretend to. But those who use such concerts for their own entertainment should feel themselves obliged to preserve them always free from any thing that savours of immorality or profaneness, by this consideration, that time was when they were sacred; and then *those* were justly condemned who brought them into common use, [[Amos 6#5]]. *They invented to themselves instruments of music like David.*
|
||||
4. The glory and honour of God were principally intended in all this temple-music, whether vocal or instrumental. It was *to give thanks, and praise the Lord,* that the singers were employed, [[1 Chronicles 25#3]]. It was *in the songs of the Lord that they were instructed* ([[1 Chronicles 25#7]]), that is, *for songs in the house of the Lord,* [[1 Chronicles 25#6]]. This agrees with the intention of the perpetuating of psalmody in the gospel-church, which is *to make melody with the heart,* in conjunction with the voice, *unto the Lord,*[[Ephesians 5#19]].
|
||||
5. The order of the king is likewise taken notice of, [[1 Chronicles 25#2]] and again [[1 Chronicles 25#6]]. In those matters indeed David acted as a prophet; but his taking care for the due and regular observance of divine institutions, both ancient and modern, is an example to all in authority to use their power for the promoting of religion, and the enforcing of the laws of Christ. Let them thus be *ministers of God for good.*
|
||||
6. The fathers presided in this service, Asaph, Heman, and Jeduthun ([[1 Chronicles 25#1]]), and the children were *under the hands of their father,* [[1 Chronicles 25#2..3]]; [[1 Chronicles 25#6]]. This gives a good example to parents to train up their children, and indeed to all seniors to instruct their juniors in the service of God, and particularly in praising him, than which there is no part of our work more necessary or more worthy to be transmitted to the succeeding generations. It gives also an example to the younger to *submit themselves to the elder* (whose experience and observation fit them for direction), and, as far as may be, to do what they do *under their hand.* It is probable that Heman, Asaph, and Jeduthun, were bred up under Samuel, and had their education in the schools of the prophets which he was the founder and president of; then they were pupils, now they came to be masters. Those that would be eminent must begin early, and take time to prepare themselves. This good work of singing God's praises Samuel revived, and set on foot, but lived not to see it brought to the perfection it appears in here. Solomon perfects what David began, so David perfects what Samuel began. Let all, in their day, do what they can for God and his church, though they cannot carry it so far as they would; when they are gone God can out of stones raise up others who shall build upon their foundation and bring forth the top-stone.
|
||||
7. There were others also, besides the sons of these three great men, who are called their *brethren* (probably because they had been wont to join with them in their private concerts), who were *instructed in the songs of the Lord,* and were cunning or well skilled therein, [[1 Chronicles 25#7]]. They were all Levites and were in number
|
||||
288. Now,
|
||||
1. These were a good number, and a competent number to keep up the service in the house of God; for they were all skilful in the work to which they were called. When David the king was so much addicted to divine poesy and music many others, all that had a genius for it, applied their studies and endeavours that way. Those do religion a great deal of good service that bring the exercises of devotion into reputation.
|
||||
2. Yet these were but a small number in comparison with the 4000 whom David appointed thus to *praise the Lord,* [[1 Chronicles 23#5]]. Where were all the rest when only 288, and those but by twelve in a course, were separated to this service? It is probable that all the rest were divided into as many courses, and were to follow as these led. Or, perhaps, these were *for songs in the house of the Lord* ([[1 Chronicles 25#6]]), with whom any that worshipped in the courts of that house might join; and the rest were disposed of, all the kingdom over, to preside in the country congregations, in this good work: for, though the sacrifices instituted by the hand of Moses might be offered but at one place, the psalms penned by David might be sung every where, [[1 Timothy 2#8]].
|
||||
|
||||
## Verses: 8 - 31
|
||||
8 And they cast lots, ward against ward, as well the small as the great, the teacher as the scholar. 9 Now the first lot came forth for Asaph to Joseph: the second to Gedaliah, who with his brethren and sons were twelve: 10 The third to Zaccur, he, his sons, and his brethren, were twelve: 11 The fourth to Izri, he, his sons, and his brethren, were twelve: 12 The fifth to Nethaniah, he, his sons, and his brethren, were twelve: 13 The sixth to Bukkiah, he, his sons, and his brethren, were twelve: 14 The seventh to Jesharelah, he, his sons, and his brethren, were twelve: 15 The eighth to Jeshaiah, he, his sons, and his brethren, were twelve: 16 The ninth to Mattaniah, he, his sons, and his brethren, were twelve: 17 The tenth to Shimei, he, his sons, and his brethren, were twelve: 18 The eleventh to Azareel, he, his sons, and his brethren, were twelve: 19 The twelfth to Hashabiah, he, his sons, and his brethren, were twelve: 20 The thirteenth to Shubael, he, his sons, and his brethren, were twelve: 21 The fourteenth to Mattithiah, he, his sons, and his brethren, were twelve: 22 The fifteenth to Jeremoth, he, his sons, and his brethren, were twelve: 23 The sixteenth to Hananiah, he, his sons, and his brethren, were twelve: 24 The seventeenth to Joshbekashah, he, his sons, and his brethren, were twelve: 25 The eighteenth to Hanani, he, his sons, and his brethren, were twelve: 26 The nineteenth to Mallothi, he, his sons, and his brethren, were twelve: 27 The twentieth to Eliathah, he, his sons, and his brethren, were twelve: 28 The one and twentieth to Hothir, he, his sons, and his brethren, were twelve: 29 The two and twentieth to Giddalti, he, his sons, and his brethren, were twelve: 30 The three and twentieth to Mahazioth, he, his sons, and his brethren, were twelve: 31 The four and twentieth to Romamti-ezer, he, his sons, and his brethren, were twelve.
|
||||
|
||||
Twenty-four persons are named in the beginning of this chapter as sons of those three great men, Asaph, Heman, and Jeduthun. Ethan was the third ([[1 Chronicles 6#44]]), but probably he was dead before the establishment was perfected and Jeduthun came in his room. [Or perhaps Ethan and Jeduthun were two names for the same person.] Of these three Providence so ordered it that Asaph had four sons, Jeduthun six [only five are mentioned [[1 Chronicles 25#3]]; Shimei, mentioned [[1 Chronicles 25#17]], is supposed to have been the sixth], and Heman fourteen, in all twenty-four (who were named, [[1 Chronicles 25#2..4]]), who were all qualified for the service and called to it. But the question was, In what order must they serve? This was determined by lot, to prevent strife for precedency, a sin which most easily besets many that otherwise are good people.
|
||||
|
||||
1. The lot was thrown impartially. They were placed in twenty-four companies, twelve in a company, in two rows, twelve companies in a row, and so they cast lots, *ward against ward,* putting them all upon a level, small and great, teacher and scholar. They did not go according to their age, or according to their standing, or the degrees they had taken in the music-schools; but it was referred to God, [[1 Chronicles 25#8]]. Small and great, teachers and scholars, stand alike before God, who goes not according to our rules of distinction and precedency. See [[Matthew 20#23]].
|
||||
2. God determined it as he pleased, taking account, it is probable, of the respective merits of the persons, which are of much more importance than seniority of age or priority of birth. Let us compare them with the preceding catalogue and we shall find that,
|
||||
1. Josephus was the second son of Asaph.
|
||||
2. Gedaliah the eldest son of Jeduthun.
|
||||
3. Zaccur the eldest of Asaph.
|
||||
4. Izri the second of Jeduthun.
|
||||
5. Nethaniah the third of Asaph.
|
||||
6. Bukkiah the eldest of Heman.
|
||||
7. Jesharelah the youngest of Asaph.
|
||||
8. Jeshaiah the third of Jeduthun.
|
||||
9. Mattaniah the second of Heman.
|
||||
10. Shimei the youngest of Jeduthun.
|
||||
11. Azareel the third of Heman.
|
||||
12. Hashabiah the fourth of Jeduthun.
|
||||
13. Shubael the fourth of Heman.
|
||||
14. Mattithiah the fifth of Jeduthun.
|
||||
15. Jeremoth the fifth of Heman.
|
||||
16. Hananiah the sixth of Heman.
|
||||
17. Joshbekashah the eleventh of Heman.
|
||||
18. Hanani the seventh of Heman.
|
||||
19. Mallothi the twelfth of Heman.
|
||||
20. Eliathah the eighth of Heman.
|
||||
21. Hothir the thirteenth of Heman.
|
||||
22. Giddalti the ninth of Heman.
|
||||
23. Mehazioth the fourteenth of Heman. And, *lastly,* Romamti-ezer, the tenth of Heman. See how God increased some and preferred the younger before the elder.
|
||||
3. Each of these had in his chorus the number of twelve, called *their sons and their brethren,* because they observed them as sons, and concurred with them as brethren. Probably twelve, some for the voice and others for the instrument, made up the concert. Let us learn with one mind and one mouth to glorify God, and that will be the best concert.
|
||||
@ -0,0 +1,40 @@
|
||||
# Chapter Introduction
|
||||
|
||||
We have here an account of the business of the Levites. That tribe had made but a very small figure all the time of the judges, till Eli and Samuel appeared. But when David revived religion the Levites were, of all men, in the greatest reputation. And happy it was that they had Levites who were men of sense, fit to support the honour of their tribe. We have here an account,
|
||||
|
||||
1. Of the Levites that were appointed to be porters, [[1 Chronicles 26#1..19]].
|
||||
2. Of those that were appointed to be treasurers and storekeepers, [[1 Chronicles 26#20..28]].
|
||||
3. Of those that were officers and judges in the country, and were entrusted with the administration of public affairs, [[1 Chronicles 26#29..32]].
|
||||
|
||||
# The Officers of the Levites. (b. c. Date.)
|
||||
|
||||
## Verses: 1 - 19
|
||||
1 Concerning the divisions of the porters: Of the Korhites was Meshelemiah the son of Kore, of the sons of Asaph. 2 And the sons of Meshelemiah were, Zechariah the firstborn, Jediael the second, Zebadiah the third, Jathniel the fourth, 3 Elam the fifth, Jehohanan the sixth, Elioenai the seventh. 4 Moreover the sons of Obed-edom were, Shemaiah the firstborn, Jehozabad the second, Joah the third, and Sacar the fourth, and Nethaneel the fifth, 5 Ammiel the sixth, Issachar the seventh, Peulthai the eighth: for God blessed him. 6 Also unto Shemaiah his son were sons born, that ruled throughout the house of their father: for they were mighty men of valour. 7 The sons of Shemaiah; Othni, and Rephael, and Obed, Elzabad, whose brethren were strong men, Elihu, and Semachiah. 8 All these of the sons of Obed-edom: they and their sons and their brethren, able men for strength for the service, were threescore and two of Obed-edom. 9 And Meshelemiah had sons and brethren, strong men, eighteen. 10 Also Hosah, of the children of Merari, had sons; Simri the chief, (for though he was not the firstborn, yet his father made him the chief;) 11 Hilkiah the second, Tebaliah the third, Zechariah the fourth: all the sons and brethren of Hosah were thirteen. 12 Among these were the divisions of the porters, even among the chief men, having wards one against another, to minister in the house of the Lord. 13 And they cast lots, as well the small as the great, according to the house of their fathers, for every gate. 14 And the lot eastward fell to Shelemiah. Then for Zechariah his son, a wise counsellor, they cast lots; and his lot came out northward. 15 To Obed-edom southward; and to his sons the house of Asuppim. 16 To Shuppim and Hosah the lot came forth westward, with the gate Shallecheth, by the causeway of the going up, ward against ward. 17 Eastward were six Levites, northward four a day, southward four a day, and toward Asuppim two and two. 18 At Parbar westward, four at the causeway, and two at Parbar. 19 These are the divisions of the porters among the sons of Kore, and among the sons of Merari.
|
||||
|
||||
Observe,
|
||||
|
||||
1. There were porters appointed to attend the temple, who guarded all the avenues that let to it, opened and shut all the outer gates and attended at them, not only for the state, but for service, to direct and instruct those who were going to worship in the courts of the sanctuary in the decorum they were to observe, to encourage those that were timorous, to send back the strangers and unclean, and to guard against thieves and others that were enemies to the house of God. In allusion to this office, ministers are said to have *the keys to the kingdom of heaven* committed to them ([[Matthew 16#19]]), that they may admit, and exclude, according to the law of Christ.
|
||||
2. Of several of those that were called to this service, it is taken notice of that they were *mighty men of valour* ([[1 Chronicles 26#6]]), *strong men* ([[1 Chronicles 26#7]]), *able men* ([[1 Chronicles 26#8]]), and one of them that he was a *wise counsellor* ([[1 Chronicles 26#14]]), who probably, when he had *used this office of a deacon well* and given proofs of more than ordinary wisdom, *purchased to himself a good degree,* and was preferred from the gate to the council-board, [[1 Timothy 3#13]]. As for those that excelled in strength of body, and courage and resolution of mind, they were thereby qualified for the post assigned them; for whatever service God calls men to he either finds them fit or makes them so.
|
||||
3. The sons of Obed-edom were employed in this office, sixty-two of that family. This was he that entertained the ark with reverence and cheerfulness; and see how he was rewarded for it.
|
||||
1. He had eight *sons* ([[1 Chronicles 26#5]]), *for God blessed him.* The increase and building up of families are owing to the divine blessing; and a great blessing it is to a family to have many children, when like these they are able for, and eminent in, the service of God.
|
||||
2. His sons were preferred to places of trust in the sanctuary. They had faithfully attended the ark in their own house, and now were called to attend it in God's house. He that is trusty in little shall be trusted with more. He that keeps God's ordinances in his own tent is fit to have the custody of them in God's tabernacle, [[1 Timothy 3#4..5]]. *I have kept thy law,* says David, and *this I had because I kept thy precepts,* [[Psalms 119#55..56]].
|
||||
4. It is said of one here that *though he was not the first-born his father made him the chief* ([[1 Chronicles 26#10]]), either because he was very excellent, or because the elder son was very weak. He was made chief, perhaps not in inheriting the estate (for that was forbidden by the law, [[Deuteronomy 21#16..17]]), but in this service, which required personal qualifications.
|
||||
5. The porters, as the singers, had their post assigned them by lot, so many at such a gate, and so many at such a one, that every one might know his post and make it good, [[1 Chronicles 26#13]]. It is not said that they were cast into twenty-four courses, as before; but here are the names of about twenty-four ([[1 Chronicles 26#1..11]]), and the posts assigned are twenty-four, [[1 Chronicles 26#17..18]]. We have therefore reason to think they were distributed into as many companies. Happy are those who dwell in God's house: for, as they are well fed, well taught, and well employed, so they are well guarded. Men attended at the gates of the temple, but angels attend at the gates of the New Jerusalem, [[Revelation 21#12]].
|
||||
|
||||
## Verses: 20 - 28
|
||||
20 And of the Levites, Ahijah was over the treasures of the house of God, and over the treasures of the dedicated things. 21 As concerning the sons of Laadan; the sons of the Gershonite Laadan, chief fathers, even of Laadan the Gershonite, were Jehieli. 22 The sons of Jehieli; Zetham, and Joel his brother, which were over the treasures of the house of the Lord. 23 Of the Amramites, and the Izharites, the Hebronites, and the Uzzielites: 24 And Shebuel the son of Gershom, the son of Moses, was ruler of the treasures. 25 And his brethren by Eliezer; Rehabiah his son, and Jeshaiah his son, and Joram his son, and Zichri his son, and Shelomith his son. 26 Which Shelomith and his brethren were over all the treasures of the dedicated things, which David the king, and the chief fathers, the captains over thousands and hundreds, and the captains of the host, had dedicated. 27 Out of the spoils won in battles did they dedicate to maintain the house of the Lord. 28 And all that Samuel the seer, and Saul the son of Kish, and Abner the son of Ner, and Joab the son of Zeruiah, had dedicated; and whosoever had dedicated any thing, it was under the hand of Shelomith, and of his brethren.
|
||||
|
||||
Observe,
|
||||
|
||||
1. There were *treasures of the house of God.* A great house cannot be well kept without stores of all manner of provisions. Much was expended daily upon the altar-flour, wine, oil, salt, fuel, besides the lamps; quantities of these were to be kept beforehand, besides the sacred vestments and utensils. These were the *treasures of the house of God.* And, because money answers all things, doubtless they had an abundance of it, which was received from the people's offerings, wherewith they bought in what they had occasion for. And perhaps much was laid up for an exigence. These treasures typified the plenty there is in our heavenly Father's house, enough and to spare. In Christ, the true temple, are hid *treasures of wisdom and knowledge,* and *unsearchable riches.* 2. There were *treasures of dedicated things,* dedicated mostly *out of the spoils won in battle* ([[1 Chronicles 26#27]]), as a grateful acknowledgment of the divine protection. Abraham gave Melchisedec the *tenth of the spoils* [[Hebrews 7#4]]. In Moses's time the officers of the army, when they returned victorious, brought of their spoils an *oblation to the Lord,*[[Numbers 31#50]]. Of late this pious custom had been revived; and not only Samuel and David, but Saul, and Abner, and Joab, had dedicated of their spoils to the honour and support of the house of God, [[1 Chronicles 26#28]]. Note, The more God bestows upon us the more he expects from us in works of piety and charity. Great successes call for proportionable returns. When we look over our estates we should consider, "Here are convenient things, rich things, it may be, and fine things; but where are the dedicated things?" Men of war must honour God with their spoils.
|
||||
3. These treasures had treasurers, those that were over them ([[1 Chronicles 26#20]]; [[1 Chronicles 26#26]]), whose business it was to keep them, that neither *moth nor rust* might *corrupt them,* nor *thieves break through and steal,* to give out as there was occasion and to see that they were not wasted, embezzled, or alienated to the common use; and it is probable that they kept accounts of all that was brought in and how it was laid out.
|
||||
|
||||
## Verses: 29 - 32
|
||||
29 Of the Izharites, Chenaniah and his sons were for the outward business over Israel, for officers and judges. 30 And of the Hebronites, Hashabiah and his brethren, men of valour, a thousand and seven hundred, were officers among them of Israel on this side Jordan westward in all the business of the Lord, and in the service of the king. 31 Among the Hebronites was Jerijah the chief, even among the Hebronites, according to the generations of his fathers. In the fortieth year of the reign of David they were sought for, and there were found among them mighty men of valour at Jazer of Gilead. 32 And his brethren, men of valour, were two thousand and seven hundred chief fathers, whom king David made rulers over the Reubenites, the Gadites, and the half tribe of Manasseh, for every matter pertaining to God, and affairs of the king.
|
||||
|
||||
All the offices of the house of God being well provided with Levites, we have here an account of those that were employed as officers and judges in the outward business, which must not be neglected, no, not for the temple itself. The magistracy is an ordinance of God for the good of the church as truly as the ministry is. And here we are told,
|
||||
|
||||
1. That the Levites were employed in the administration of justice in concurrence with the princes and elders of the several tribes, who could not be supposed to understand the law so well as the Levites, who made it their business to study it. None of those Levites who were employed in the service of the sanctuary, none of the singers or porters, were concerned in this outward business; either one was enough to engage the whole man or it was presumption to undertake both.
|
||||
2. Their charge was both *in all business of the Lord,* and *in the service of the kings,* [[1 Chronicles 26#30]] and again [[1 Chronicles 26#32]]. They managed the affairs of the country, as well ecclesiastical as civil, took care both of God's tithes and the king's taxes, punished offences committed immediately against God and his honour and those against the government and the public peace, guarded both against idolatry and against injustice, and took care to put the laws in execution against both. Some, it is likely, applied themselves to the affairs of religion, others to secular affairs; and so, between both, God and the king were well served. It is happy with a kingdom when its civil and sacred interests are thus interwoven and jointly minded and advanced.
|
||||
3. There were more Levites employed as judges with the two tribes and a half on the other side of Jordan than with all the rest of the tribes; there were 2700; whereas as the west side of Jordan there were 1700, [[1 Chronicles 26#30]]; [[1 Chronicles 26#32]]. Either those remote tribes were not so well furnished as the rest with judges of their own, or because they, lying furthest from Jerusalem and on the borders of the neighbouring nations, were most in danger of being infected with idolatry, and most needed the help of Levites to prevent it. The frontiers must be well guarded.
|
||||
4. This is said to be done (as were all the foregoing settlements) in the fortieth year of the reign of David ([[1 Chronicles 26#31]]), that is, the last year of his reign. We should be so much the more industrious to do good *as we can see the day approaching.* If we live to enjoy the fruit of our labours, grudge it not to those that shall come after us.
|
||||
@ -0,0 +1,33 @@
|
||||
# Chapter Introduction
|
||||
|
||||
In this chapter we have the civil list, including the military,
|
||||
|
||||
1. The twelve captains for every separate month of the year, [[1 Chronicles 27#1..15]].
|
||||
2. The princes of the several tribes, [[1 Chronicles 27#16..24]].
|
||||
3. The officers of the court, [[1 Chronicles 27#25..34]].
|
||||
|
||||
# The Officers of the Army. (b. c. 1015.)
|
||||
|
||||
## Verses: 1 - 15
|
||||
1 Now the children of Israel after their number, to wit, the chief fathers and captains of thousands and hundreds, and their officers that served the king in any matter of the courses, which came in and went out month by month throughout all the months of the year, of every course were twenty and four thousand. 2 Over the first course for the first month was Jashobeam the son of Zabdiel: and in his course were twenty and four thousand. 3 Of the children of Perez was the chief of all the captains of the host for the first month. 4 And over the course of the second month was Dodai an Ahohite, and of his course was Mikloth also the ruler: in his course likewise were twenty and four thousand. 5 The third captain of the host for the third month was Benaiah the son of Jehoiada, a chief priest: and in his course were twenty and four thousand. 6 This is that Benaiah, who was mighty among the thirty, and above the thirty: and in his course was Ammizabad his son. 7 The fourth captain for the fourth month was Asahel the brother of Joab, and Zebadiah his son after him: and in his course were twenty and four thousand. 8 The fifth captain for the fifth month was Shamhuth the Izrahite: and in his course were twenty and four thousand. 9 The sixth captain for the sixth month was Ira the son of Ikkesh the Tekoite: and in his course were twenty and four thousand. 10 The seventh captain for the seventh month was Helez the Pelonite, of the children of Ephraim: and in his course were twenty and four thousand. 11 The eighth captain for the eighth month was Sibbecai the Hushathite, of the Zarhites: and in his course were twenty and four thousand. 12 The ninth captain for the ninth month was Abiezer the Anetothite, of the Benjamites: and in his course were twenty and four thousand. 13 The tenth captain for the tenth month was Maharai the Netophathite, of the Zarhites: and in his course were twenty and four thousand. 14 The eleventh captain for the eleventh month was Benaiah the Pirathonite, of the children of Ephraim: and in his course were twenty and four thousand. 15 The twelfth captain for the twelfth month was Heldai the Netophathite, of Othniel: and in his course were twenty and four thousand.
|
||||
|
||||
We have here an account of the regulation of the militia of the kingdom. David was himself a man of war, and had done great things with the sword; he had brought into the field great armies. Now here we are told how he marshalled them when God had given him rest from all his enemies. He did not keep them all together, for that would have been a hardship on them and the country; yet he did not disband and disperse them all, for then he would have left his kingdom naked, and his people would have forgotten the arts of war, wherein they had been instructed. He therefore contrived to keep up a constant force, and yet not a standing army. The model is very prudent.
|
||||
|
||||
1. He kept up 24,000 constantly in arms, I suppose in a body, and disciplined, in one part or other of the kingdom, the freeholders carrying their own arms and bearing their own charges while they were up. This was a sufficient strength for the securing of the public peace and safety. Those that are Israelites indeed must learn war; for we have enemies to grapple with, whom we are concerned constantly to stand upon our guard against.
|
||||
2. He changed them every month; so that the whole number of the militia amounted to 288,000, perhaps about a fifth part of the able men of the kingdom. By being thus distributed into twelve courses, they were all instructed in, and accustomed to, military exercises; and yet none were compelled to be in service, and at expenses, above one month in the year (which they might very well afford), unless upon extraordinary occasions, and then they might all be got together quickly. It is the wisdom of governors, and much their praise, while they provide for the public safety, to contrive how to make it effectual and yet easy, and as little as possible burdensome to the people.
|
||||
3. Every course had a commander in chief over it. Besides the subaltern officers that were rulers over thousands, and hundreds, and fifties, there was one general officer to each course or legion. All these twelve great commanders are mentioned among David's worthies and champions, [[2 Samuel 23#8..39]]; [[1 Chronicles 11#10..47]] They had first signalized themselves by their great actions and then they were advanced to those great preferments. It is well with a kingdom when honour thus attends merit. Benaiah is here called *a chief priest,*[[1 Chronicles 27#5]]. But, *cohen* signifying both a *priest* and a *prince,* it might better be translated here *a chief ruler,* or (as in the margin) *a principal officer.* Dodai had Mikloth ([[1 Chronicles 27#4]]) either for his substitute when he was absent or infirm, or for his successor when he was dead. Benaiah had his son under him, [[1 Chronicles 27#6]]. Asahel had his son after him ([[1 Chronicles 27#7]]), and by this it seems that this plan of the militia was laid in the beginning of David's reign; for Asahel was killed by Abner while David reigned in Hebron. When his wars were over he revived this method, and left the military affairs in this posture, for the peaceable reign of his son Solomon. When we think ourselves most safe, yet, while we are here in the body, we must keep in a readiness for spiritual conflicts. *Let not him that girdeth on the harness boast as he that puts it off.*
|
||||
|
||||
# The Military Force. (b. c. 1015.)
|
||||
|
||||
## Verses: 16 - 34
|
||||
16 Furthermore over the tribes of Israel: the ruler of the Reubenites was Eliezer the son of Zichri: of the Simeonites, Shephatiah the son of Maachah: 17 Of the Levites, Hashabiah the son of Kemuel: of the Aaronites, Zadok: 18 Of Judah, Elihu, one of the brethren of David: of Issachar, Omri the son of Michael: 19 Of Zebulun, Ishmaiah the son of Obadiah: of Naphtali, Jerimoth the son of Azriel: 20 Of the children of Ephraim, Hoshea the son of Azaziah: of the half tribe of Manasseh, Joel the son of Pedaiah: 21 Of the half tribe of Manasseh in Gilead, Iddo the son of Zechariah: of Benjamin, Jaasiel the son of Abner: 22 Of Dan, Azareel the son of Jeroham. These were the princes of the tribes of Israel. 23 But David took not the number of them from twenty years old and under: because the Lord had said he would increase Israel like to the stars of the heavens. 24 Joab the son of Zeruiah began to number, but he finished not, because there fell wrath for it against Israel; neither was the number put in the account of the chronicles of king David. 25 And over the king's treasures was Azmaveth the son of Adiel: and over the storehouses in the fields, in the cities, and in the villages, and in the castles, was Jehonathan the son of Uzziah: 26 And over them that did the work of the field for tillage of the ground was Ezri the son of Chelub: 27 And over the vineyards was Shimei the Ramathite: over the increase of the vineyards for the wine cellars was Zabdi the Shiphmite: 28 And over the olive trees and the sycamore trees that were in the low plains was Baal-hanan the Gederite: and over the cellars of oil was Joash: 29 And over the herds that fed in Sharon was Shitrai the Sharonite: and over the herds that were in the valleys was Shaphat the son of Adlai: 30 Over the camels also was Obil the Ishmaelite: and over the asses was Jehdeiah the Meronothite: 31 And over the flocks was Jaziz the Hagerite. All these were the rulers of the substance which was king David's. 32 Also Jonathan David's uncle was a counsellor, a wise man, and a scribe: and Jehiel the son of Hachmoni was with the king's sons: 33 And Ahithophel was the king's counsellor: and Hushai the Archite was the king's companion: 34 And after Ahithophel was Jehoiada the son of Benaiah, and Abiathar: and the general of the king's army was Joab.
|
||||
|
||||
We have here an account,
|
||||
|
||||
1. Of the princes of the tribes. Something of the ancient order instituted by Moses in the wilderness was still kept up, that every tribe should have its prince or chief. It is probable that it was kept up all along, either by election or by succession, in the same family; and those are here named who were found in that office when this account was taken. Elihu, or Eliab, who was prince of Judah, was the eldest son of Jesse, and descended in a right line from Nahshon and Salmon, the princes of this tribe in Moses's time. Whether these princes were of the nature of lord-lieutenants that guided them in their military affairs, or chief-justices that presided in their courts of judgment, does not appear. Their power, we may suppose, was much less now that all the tribes were united under one king than it had been when, for the most part, they acted separately. Our religion obliges us to be subject, not only to *the king as supreme, but unto governors under him* ([[1 Peter 2#13..14]]), the princes that decree justice. Of Benjamin was Jaaziel the son of Abner, [[1 Chronicles 27#21]]. Though Abner was David's enemy, and opposed his coming to the throne, yet David would not oppose the preferment of his son, but perhaps nominated him to this post of honour, which teaches us to render good for evil.
|
||||
2. Of the numbering of the people, [[1 Chronicles 27#23..24]]. It is here said,
|
||||
1. That when David ordered the people to be numbered he forbade the numbering of those under twenty years old, thinking thereby to save the reflection which what he did might otherwise cast upon the promise that they should be innumerable; yet it was but a poor salvo, for it had never been customary to number those under twenty, and the promise of their numbers chiefly respected the effective men.
|
||||
2. That the account which David took of the people, in the pride of his heart, turned to no good account; for it was never perfected, nor done with exactness, nor was it ever recorded as an authentic account. Joab was disgusted with it, and did it by halves; David was ashamed of it, and willing it should be forgotten, because there fell wrath for it against Israel. A good man cannot, in the reflection, please himself with that which he knows God is displeased with, cannot make use of that, nor take comfort in that, which is obtained by sin.
|
||||
3. Of the officers of the court.
|
||||
1. The *rulers of the* king's *substance* (as they are called, [[1 Chronicles 27#31]]), such as had the oversight and charge of the king's tillage, his vineyards, his olive-yards, his herds, his camels, his asses, his flocks. Here are no officers for state, none for sport, no master of the wardrobe, no master of the ceremonies, no master of the horse, no master of the hounds, but all for service, agreeable to the simplicity and plainness of those times. David was a great soldier, a great scholar, and a great prince, and yet a great husband of his estate, kept a great deal of ground in his own hand, and stocked it, not for pleasure, but for profit; for the king himself is *served of the field,* [[Ecclesiastes 5#9]]. Those magistrates that would have their subjects industrious must themselves be examples of industry and application to business. We find, however, that afterwards the poor of the land were thought good enough to be vine-dressers and husbandmen, [[2 Kings 25#12]]. Now David put his great men to preside in these employments.
|
||||
2. The attendants on the king's person. They were such as were eminent for wisdom, being designed for conversation. His uncle, who was a wise man and a scribe, not only well skilled in politics, but well read in the scriptures, was his counsellor, [[1 Chronicles 27#32]]. Another, who no doubt excelled in learning and prudence, was tutor to his children. Ahithophel, a very cunning man, was his counsellor: but Hushai, an honest man, was his companion and confidant. It does not appear that he had many counsellors; but those he had were men of great abilities. Much of the wisdom of princes is seen in the choice of their ministry. But David, though he had all these trusty and well-beloved cousins and counsellors about him, preferred his Bible before them all. [[Psalms 119#24]], *Thy testimonies are my delight and my counsellors.*
|
||||
@ -0,0 +1,54 @@
|
||||
# Chapter Introduction
|
||||
|
||||
The account we have of David's exit, in the beginning of the first book of Kings, does not make his sun nearly so bright as that given in this and the following chapter, where we have his solemn farewell both to his son and his subjects, and must own that he finished well. In this chapter we have,
|
||||
|
||||
1. A general convention of the states summoned to meet, [[1 Chronicles 28#1]].
|
||||
2. A solemn declaration of the divine entail both of the crown and of the honour of building the temple upon Solomon, [[1 Chronicles 28#2..7]].
|
||||
3. An exhortation both to the people and to Solomon to make religion their business, [[1 Chronicles 28#8..10]].
|
||||
4. The model and materials delivered to Solomon for the building of the temple, [[1 Chronicles 28#11..19]].
|
||||
5. Encouragement given him to undertake it and proceed in it, [[1 Chronicles 28#20..21]].
|
||||
|
||||
# David's Charge to the People. (b. c. 1015.)
|
||||
|
||||
## Verses: 1 - 10
|
||||
1 And David assembled all the princes of Israel, the princes of the tribes, and the captains of the companies that ministered to the king by course, and the captains over the thousands, and captains over the hundreds, and the stewards over all the substance and possession of the king, and of his sons, with the officers, and with the mighty men, and with all the valiant men, unto Jerusalem. 2 Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me, I had in mine heart to build a house of rest for the ark of the covenant of the Lord, and for the footstool of our God, and had made ready for the building: 3 But God said unto me, Thou shalt not build a house for my name, because thou hast been a man of war, and hast shed blood. 4 Howbeit the Lord God of Israel chose me before all the house of my father to be king over Israel for ever: for he hath chosen Judah to be the ruler; and of the house of Judah, the house of my father; and among the sons of my father he liked me to make me king over all Israel: 5 And of all my sons, (for the Lord hath given me many sons,) he hath chosen Solomon my son to sit upon the throne of the kingdom of the Lord over Israel. 6 And he said unto me, Solomon thy son, he shall build my house and my courts: for I have chosen him to be my son, and I will be his father. 7 Moreover I will establish his kingdom for ever, if he be constant to do my commandments and my judgments, as at this day. 8 Now therefore in the sight of all Israel the congregation of the Lord, and in the audience of our God, keep and seek for all the commandments of the Lord your God: that ye may possess this good land, and leave it for an inheritance for your children after you for ever. 9 And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever. 10 Take heed now; for the Lord hath chosen thee to build an house for the sanctuary: be strong, and do it.
|
||||
|
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A great deal of service David had done in his day, had *served his generation according to the will of God,* [[Acts 13#36]]. But now the time draws night that he must die, and, as a type of the Son of David, the nearer he comes to his end the more busy he is, and does his work with all his might. He is now a little recovered from the indisposition mentioned [[1 Kings 1#1]], when they covered him with clothes, and he got no heat: but was cure is there for old age? He therefore improves his recovery, as giving him an opportunity of doing God and his country a little more service.
|
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|
||||
1. He summoned all the great men to attend him, that he might take leave of them all together, [[1 Chronicles 28#1]]. Thus Moses did ([[Deuteronomy 31#28]]), and Joshua, [[1 Chronicles 23#2]]; [[1 Chronicles 24#1]]. David would not declare the settlement of the crown but in the presence, and to the satisfaction, of those that were the representatives of the people.
|
||||
2. He addressed them with a great deal of respect and tenderness. He not only exerted himself to rise from his bed, to give them the meeting (the occasion putting new spirits into him), but he rose out of his chair, and *stood up upon his feet* ([[1 Chronicles 28#2]]), in reverence to God whose will he was to declare, and in reverence to this solemn assembly of the Israel of God, as if he looked upon himself, though *major singulis*-- *greater than any individual among them,* yet *minor universis*-- *less than the whole of them together.* His age and infirmities, as well as his dignity, might well have allowed him to keep his seat; but he would show that he was indeed humbled for the pride of his heart both in the numbers of his people and his dominion over them. It had been too much his pleasure that they were all his *servants* ([[1 Chronicles 21#3]]), but now he calls them his *brethren,* whom he loved, his people, whom he took care of, not his servants, whom he had command of: *Hear me, my brethren, and my people.* It becomes superiors thus to speak with affection and condescension even to their inferiors; they will not be the less honoured for it, but the more beloved. Thus he engages their attention to what he was about to say.
|
||||
3. He declared the purpose he had formed to build a temple for God, and God's disallowing that purpose, [[1 Chronicles 28#2..3]]. This he had signified to Solomon before, [[1 Chronicles 22#7..8]]. *A house of rest for the ark* is here said to be *a house of rest for the footstool of our God;* for heaven is his throne of glory; the earth, and the most magnificent temples that can be built upon it, are but his footstool: so much difference is there between the manifestations of the divine glory in the upper and lower world. Angels surround his throne, [[Isaiah 6#1]]. We poor worms do but *worship at his footstool*[[Psalms 99#5]]; [[]]. As an evidence of the sincerity of his purpose to build the temple, he tells them that he had made ready for it, but that God would not suffer him to proceed because he had appointed other work for him to do, which was enough for one man, namely, the managing of the wars of Israel. He must serve the public with the sword; another must do it with the line and plummet. Times of rest are building times, [[Acts 9#31]].
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4. He produced his own title first, and then Solomon's, to the crown; both were undoubtedly *jure divino*-- *divine.* They could make out such a title as no monarch on earth can; the Lord God of Israel chose them both immediately, by prophecy, not providence, [[1 Chronicles 28#4..5]]. No right of primogeniture is pretended. *Detur digniori, non seniori*-- *It went by worth, not by age.* 1. Judah was not the eldest son of Jacob, yet God chose that tribe to be the ruling tribe; Jacob entailed the sceptre upon it, [[Genesis 49#10]].
|
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2. It does not appear that the family of Jesse was the senior house of that tribe; from Judah it is certain that it was not, for Shelah was before Pharez; whether from Nahshon and Salmon is not certain. Ram, the father of Nahshon, had a elder brother, [[1 Chronicles 2#9]]. Perhaps so had Boaz, Obed, and Jesse. Yet "*God chose the house of my father.*"
|
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3. David was the youngest son of Jesse, yet God liked him to make him king; so it seemed good unto him. God takes whom he likes, and likes whom he makes like himself, as he did David, a man after his own heart.
|
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4. Solomon was one of the youngest sons of David, and yet God chose him to sit upon the throne, because he was the likeliest of them all to build the temple, the wisest and best inclined.
|
||||
5. He opened to them God's gracious purposes concerning Solomon ([[1 Chronicles 28#6..7]]): *I have chosen him to be my son.* Thus he declares the decree, that the Lord had said to Solomon, as a type of Christ, *Thou art my son* ([[Psalms 2#7]]), the son of my love; for he was called *Jedidiah,* because the Lord loved him, and Christ is his beloved Son. Of him God said, as a figure of him that was to come,
|
||||
1. *He shall build my house.* Christ is both the founder and the foundation of the gospel temple.
|
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2. *I will establish his kingdom for ever.* This must have its accomplishment in the kingdom of the Messiah, which shall continue in his hands through all the ages of time ([[Isaiah 9#7]]; [[Luke 1#33]]) and shall then be delivered up to God, even the Father, yet perhaps to be delivered back to the Redeemer for ever. As to Solomon, this promise of the establishment of his kingdom is here made conditional: *If he be constant to do my commandments, as at this day.* Solomon was now very towardly and good: "If he continue so, his kingdom shall continue, otherwise not." Note, If we be constant to our duty, then, and not otherwise, we may expect the continuance of God's favour. Let those that are well taught, and begin well, take notice of this-- if they be constant, they are happy; perseverance wears the crown, though it wins it not.
|
||||
6. He charged them to adhere stedfastly to God and their duty, [[1 Chronicles 28#8]]. Observe,
|
||||
1. The matter for this charge: *Keep, and seek for all the commandments of the Lord your God.* The Lord was their God; his commandments must be their rule; they must have respect to them all, must make conscience of keeping them, and, in order thereunto, must seek for them, that is, must be inquisitive concerning their duty, search the scriptures, take advice, seek the law at the mouth of those whose lips were to keep this knowledge, and pray to God to teach and direct them. God's commandments will not be kept without great care.
|
||||
2. The solemnity of it. He charged them in the sight of all Israel, who would all have notice of this public charge, and in the audience of their God. "God is witness, and this congregation is witness, that they have good counsel given them, and fair warning; if they do not take it, it is their fault, and God and man will be witnesses against them." See [[1 Timothy 5#21]]; [[2 Timothy 4#1]]. Those that profess religion, as they tender the favour of God and their reputation with men, must be faithful to their profession.
|
||||
3. The motive to observe this charge. It was the way to be happy, to have the peaceable possession of this good land themselves and to preserve the entail of it upon their children.
|
||||
7. He concluded with a charge to Solomon himself, [[1 Chronicles 28#9..10]]. He was much concerned that Solomon should be religious. He was to be a great man, but he must not think religion below him-- a wise man, and this would be his wisdom. Observe,
|
||||
1. The charge he gives him. He must look upon God and the God of his father, his good father, who had devoted him to God and educated him for God. He was born in God's house and therefore bound in duty to be his, brought up in his house and therefore bound in gratitude. *Thy own friend, and thy father's friend, forsake not.* He must know God and serve him. We cannot serve God aright if we do not know him; and in vain do we know him if we do not serve him, serve him with heart and mind. We make nothing of religion if we do not mind it, and make heart-work of it. Serve him with a perfect, that is, an upright heart (for sincerity is our gospel perfection), and with a willing mind, from a principle of love, and as a willing people, cheerfully and with pleasure.
|
||||
2. The arguments to enforce this charge.
|
||||
1. Two arguments of general inducement:--
|
||||
1. That the secrets of our souls are open before God; he searches all hearts, even the hearts of kings, which to men are unsearchable, [[Proverbs 25#3]]. We must *therefore* be sincere, because, if we deal deceitfully, God sees it, and cannot be imposed upon; we must *therefore* employ our thoughts, and engage them in God's service, because he fully understands all the imaginations of them, both good and bad.
|
||||
2. That we are happy or miserable here, and for ever, according as we do, or do not, serve God. *If we seek him diligently, he will be found of us,* and that is enough to make us happy, [[Hebrews 11#6]]. If we forsake him, desert his service and turn from following him, he will cast us off for ever, and that is enough to make us miserable. Note, God never casts any off till they have first cast him off. Here is,
|
||||
2. One argument peculiar to Solomon ([[1 Chronicles 28#10]]): "*Thou art to build a house for the sanctuary;* therefore seek and serve God, that that work may be done from a good principle, in a right manner, and may be accepted."
|
||||
3. The means prescribed in order hereunto, and they are prescribed to us all.
|
||||
1. Caution: *Take heed;* beware of every thing that looks like, or leads to, that which is evil.
|
||||
2. Courage: *Be strong, and do it.* We cannot do our work as we should unless we put on resolution, and fetch in strength from divine grace.
|
||||
|
||||
# David's Charge to Solomon. (b. c. 1015.)
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|
||||
## Verses: 11 - 21
|
||||
11 Then David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlours thereof, and of the place of the mercy seat, 12 And the pattern of all that he had by the spirit, of the courts of the house of the Lord, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things: 13 Also for the courses of the priests and the Levites, and for all the work of the service of the house of the Lord, and for all the vessels of service in the house of the Lord. 14 He gave of gold by weight for things of gold, for all instruments of all manner of service; silver also for all instruments of silver by weight, for all instruments of every kind of service: 15 Even the weight for the candlesticks of gold, and for their lamps of gold, by weight for every candlestick, and for the lamps thereof: and for the candlesticks of silver by weight, both for the candlestick, and also for the lamps thereof, according to the use of every candlestick. 16 And by weight he gave gold for the tables of showbread, for every table; and likewise silver for the tables of silver: 17 Also pure gold for the fleshhooks, and the bowls, and the cups: and for the golden basons he gave gold by weight for every bason; and likewise silver by weight for every bason of silver: 18 And for the altar of incense refined gold by weight; and gold for the pattern of the chariot of the cherubims, that spread out their wings, and covered the ark of the covenant of the Lord. 19 All this, said David, the Lord made me understand in writing by his hand upon me, even all the works of this pattern. 20 And David said to Solomon his son, Be strong and of good courage, and do it: fear not, nor be dismayed: for the Lord God, even my God, will be with thee; he will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the house of the Lord. 21 And, behold, the courses of the priests and the Levites, even they shall be with thee for all the service of the house of God: and there shall be with thee for all manner of workmanship every willing skilful man, for any manner of service: also the princes and all the people will be wholly at thy commandment.
|
||||
|
||||
As for the general charge that David gave his son to seek God and serve him, the book of the law was, in that, his only rule, and there needed no other; but, in building the temple, David was now to give him three things:--
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||||
|
||||
1. A model of the building, because it was to be such a building as neither he nor his architects ever saw. Moses had a pattern of the tabernacle shown him in the mount ([[Hebrews 8#5]]), so had David of the temple, by the immediate hand of God upon him, [[1 Chronicles 28#19]]. It was given him in writing, probably by the ministry of an angel, or as clearly and exactly represented to his mind as if it had been in writing. But it is said ([[1 Chronicles 28#12]]), *He had this pattern by the Spirit.* The contrivance either of David's devotion or of Solomon's wisdom must not be trusted to in an affair of this nature. The temple must be a sacred thing and a type of Christ; there must be in it not only convenience and decency, but significancy: it was a kind of sacrament, and therefore it must not be left to man's art or invention to contrive it, but must be framed by divine institution. Christ the true temple, the church the gospel temple, and heaven the everlasting temple, are all framed according to the divine councils, and the plan laid in the divine wisdom, ordained before the world for God's glory and ours. This pattern David gave to Solomon, that he might know what to provide and might go by a certain rule. When Christ left with his disciples a charge to build his gospel church he gave them an exact model of it, ordering them to observe that, and that only, which he commanded. The particular models are here mentioned, of the porch, which was higher than the rest, like a steeple,-- then the houses, both the holy place and the most holy, with the rooms adjoining, which were for treasuries, chambers, and parlours,-- especially *the place of the mercy-seat* ([[1 Chronicles 28#11]]),-- of the courts likewise, and the chambers about them, in which the dedicated things were laid up. Bishop Patrick supposes that, among other things, the tabernacle which Moses reared and all the utensils of it, which there was now no further occasion for, were laid up here, signifying that in the fulness of time all the Mosaic economy, all the rites and ceremonies of that dispensation, should be respectfully laid aside, and something better come in their room. He gave him a table of the courses of the priests, patterns of the vessels of service ([[1 Chronicles 28#13]]), and a pattern of the chariot of the cherubim, [[1 Chronicles 28#18]]. Besides the two cherubim over the mercy-seat, there were two much larger, whose wings reached from wall to wall ([[1 Kings 6#23..28]], &c.), and of these David here gave Solomon the pattern, called a *chariot;* for the angels are the chariots of God, [[Psalms 68#17]].
|
||||
2. Materials for the most costly of the utensils of the temple. That they might not be made any less than the patterns, he weighed out the exact quantity for each vessel both of gold and silver, [[1 Chronicles 28#14]]. In the tabernacle there was but one golden candlestick; in the temple there were ten ([[1 Kings 7#49]]), besides silver ones, which, it is supposed, were hand-candlesticks, [[1 Chronicles 28#15]]. In the tabernacle there was but one table; but in the temple, besides that on which the show-bread was set, there were ten others for other uses ([[2 Chronicles 4#8]]), besides silver tables; for, this house being much larger than that, it would look bare if it had not furniture proportionable. The gold for the altar of incense is particularly said to be *refined gold* ([[1 Chronicles 28#18]]), purer than any of the rest; for that was typical of the intercession of Christ, than which nothing is more pure and perfect.
|
||||
3. Directions which way to look for help in this great undertaking. "Fear not opposition; fear not the charge, care, and trouble; fear not miscarrying in it, as in the case of Uzza; fear not the reproach of the foolish builder, that began to build and was not able to finish. Be not dismayed.
|
||||
1. God will help thee, and thou must look up to him in the first place ([[1 Chronicles 28#20]]): *The Lord God, even my God,* whom I have chosen and served, who has all along been present with me and prospered me, and to whom, from my own experience of his power and goodness, I recommend thee, he will be with thee, to direct, strengthen, and prosper thee; he will not fail thee nor forsake thee." Note, We may be sure that God, who owned our fathers and carried them through the services of their day, will, in like manner, if we be faithful to him, go along with us in our day, and will never leave us, while he has any work to do in us or by us. The same that was Joshua's encouragement ([[Joshua 1#5]]), and Solomon's, is given to all believers, [[Hebrews 13#5]]. *He will never leave thee, nor forsake thee.* God never leaves any unless they first leave him.
|
||||
2. "Good men will help thee, [[1 Chronicles 28#21]]. The priests and Levites will advise thee, and thou mayest consult them. Thou hast good workmen, who are both willing and skilful;" and these are two very good properties in a workman, especially in those that work at the temple. And, *lastly,* "The princes and the people will be so far from opposing or retarding the work that they will be wholly at thy command, every one in his place ready to further it." Then good work is likely to go on when all parties concerned are hearty in it, and none secretly clog it, but all drive on heartily in it.
|
||||
@ -0,0 +1,74 @@
|
||||
# Chapter Introduction
|
||||
|
||||
David has said what he had to say to Solomon. But he had something more to say to the congregation before he parted with them.
|
||||
|
||||
1. He pressed them to contribute, according to their ability, towards the building and furnishing of the temple, [[1 Chronicles 29#1..5]].
|
||||
2. They made their presents accordingly with great generosity, [[1 Chronicles 29#6..9]].
|
||||
3. David offered up solemn prayers and praises to God upon that occasion ([[1 Chronicles 29#10..20]]), with sacrifices, [[1 Chronicles 29#21..22]].
|
||||
4. Solomon was hereupon enthroned, with great joy and magnificence, [[1 Chronicles 29#23..25]].
|
||||
5. David, soon after this finished his course, [[1 Chronicles 29#26..30]]. And it is hard to say which shines brighter here, the setting sun or the rising sun.
|
||||
|
||||
# Presents for the Temple. (b. c. 1015.)
|
||||
|
||||
## Verses: 1 - 9
|
||||
1 Furthermore David the king said unto all the congregation, Solomon my son, whom alone God hath chosen, is yet young and tender, and the work is great: for the palace is not for man, but for the Lord God. 2 Now I have prepared with all my might for the house of my God the gold for things to be made of gold, and the silver for things of silver, and the brass for things of brass, the iron for things of iron, and wood for things of wood; onyx stones, and stones to be set, glistering stones, and of divers colours, and all manner of precious stones, and marble stones in abundance. 3 Moreover, because I have set my affection to the house of my God, I have of mine own proper good, of gold and silver, which I have given to the house of my God, over and above all that I have prepared for the holy house, 4 Even three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overlay the walls of the houses withal: 5 The gold for things of gold, and the silver for things of silver, and for all manner of work to be made by the hands of artificers. And who then is willing to consecrate his service this day unto the Lord? 6 Then the chief of the fathers and princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers of the king's work, offered willingly, 7 And gave for the service of the house of God of gold five thousand talents and ten thousand drams, and of silver ten thousand talents, and of brass eighteen thousand talents, and one hundred thousand talents of iron. 8 And they with whom precious stones were found gave them to the treasure of the house of the Lord, by the hand of Jehiel the Gershonite. 9 Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the Lord: and David the king also rejoiced with great joy.
|
||||
|
||||
We may here observe,
|
||||
|
||||
1. How handsomely David spoke to the great men of Israel, to engage them to contribute towards the building of the temple. It is our duty to *provoke one another to love and to good works,* not only to do good ourselves, but to draw in others to do good too as much as we can. There were many very rich men in Israel; they were all to share in the benefit of the temple, and of those peaceable days which were to befriend the building of it; and therefore, though David would not impose on them, as a tax, what they should give towards it, he would recommend the present as a fair occasion for a free-will offering, because what is done in works of piety and charity should be done willingly and not by constraint; for God loves a cheerful giver.
|
||||
1. He would have them consider that Solomon was young and tender, and needed help; but that he was the person whom God had chosen to do this work, and therefore was well worthy their assistance. It is good service to encourage those in the work of God that are as yet young and tender.
|
||||
2. That the world was great, and all hands should contribute to the carrying of it on. The palace to be built was not for man, but for the Lord God; and the more was contributed towards the building the more magnificent it would be, and therefore the better would it answer the intention.
|
||||
3. He tells them what great preparations had been made for this work. He did not intend to throw all the burden upon them, nor that it should be built wholly by contributions, but that they should show their good will, by adding to what was done ([[1 Chronicles 29#2]]): *I have prepared with all my might,* that is, "I have made it my business." Work for God must be done with all our might, or we shall bring nothing to pass in it.
|
||||
4. He sets them a good example. Besides what was dedicated to this service out of the spoils and presents of the neighbouring nations, which was for the building of the house (of which before, [[1 Chronicles 22#14]]), he had, out of his own share, offered largely for the beautifying and enriching of it, 3000 talents of gold and 7000 talents of silver ([[1 Chronicles 29#4..5]]), and this because he had set his affection on the house of his God. He gave all this, not as Papists build churches, in commutation of penance, or to make atonement for sin, nor as Pharisees give alms, to be seen of men; but purely because he loved the habitation of God's house; so he professed ([[Psalms 26#8]]) and here he proved it. Those who set their affection upon the service of God will think no pains nor cost too much to bestow upon it; and then our offerings are pleasing to God when they come from love. Those that set their affection on things above will set their affection on the house of God, through which our way to heaven lies. Now this he gives them an account of, to stir them up to do likewise. Note, Those who would draw others to do that which is good must themselves lead. Those especially who are advanced above others in place and dignity should particularly contrive how to make their light shine before men, because the influence of their example is more powerful and extensive than that of other people.
|
||||
5. He stirs them up to do as he had done ([[1 Chronicles 29#5]]): *And who then is willing to concecrate his service this day unto the Lord?*
|
||||
1. We must each of us, in our several places, serve the Lord, and consecrate our service to him, separate it from other things that are foreign and interfere with it, and direct and design it for the honour and glory of God.
|
||||
2. We must make the service of God our business, must *fill our hands to the Lord,* so the Hebrew phrase is. Those who engage themselves in the service of God will have their hands full; there is work enough for the whole man in that service. The filling of our hands with the service of God intimates that we must serve him only, serve him liberally, and serve him in the strength of grace derived from him.
|
||||
3. We must be free herein, do it willingly and speedily, do it this day, when we are in a good mind. *Who is willing?* Now let him show it.
|
||||
2. How handsomely they all contributed towards the building of the temple when they were thus stirred up to it. Though they were persuaded to it, yet it is said, *They offered willingly,* [[1 Chronicles 29#6]]. So he said who knew their hearts. Nay, they offered *with a perfect heart,* from a good principle and with a sincere respect to the glory of God, [[1 Chronicles 29#9]]. How generous they were appears by the sum total of the contributions, [[1 Chronicles 29#7]]. They gave like themselves, like princes, like princes of Israel. And a pleasant day's work it was; for,
|
||||
1. *The people rejoiced,* which may be meant of the people themselves that offered: they were glad of the opportunity of honouring God thus with their substance, and glad of the prospect of bringing this good work to perfection. Or the common people rejoiced in the generosity of their princes, that they had such rulers over them as were forward to this good work. Every Israelite is glad to see temple work carried on with vigour.
|
||||
2. *David rejoiced with great joy* to see the good effects of his psalms and the other helps of devotion he had furnished them with, rejoiced that his son and successor would have those about him that were so well affected to the house of God, and that this work, upon which his heart was so much set, was likely to go on. Note, It is a great reviving to good men, when they are leaving the world, to see those they leave behind zealous for religion and likely to keep it up. *Lord, now let thou thy servant depart in peace.*
|
||||
|
||||
# David's Prayer to God; Sacrifices Offered. (b. c. 1015.)
|
||||
|
||||
## Verses: 10 - 22
|
||||
10 Wherefore David blessed the Lord before all the congregation: and David said, Blessed be thou, Lord God of Israel our father, for ever and ever. 11 Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O Lord, and thou art exalted as head above all. 12 Both riches and honour come of thee, and thou reignest over all; and in thine hand is power and might; and in thine hand it is to make great, and to give strength unto all. 13 Now therefore, our God, we thank thee, and praise thy glorious name. 14 But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee. 15 For we are strangers before thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding. 16 O Lord our God, all this store that we have prepared to build thee a house for thine holy name cometh of thine hand, and is all thine own. 17 I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee. 18 O Lord God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee: 19 And give unto Solomon my son a perfect heart, to keep thy commandments, thy testimonies, and thy statutes, and to do all these things, and to build the palace, for the which I have made provision. 20 And David said to all the congregation, Now bless the Lord your God. And all the congregation blessed the Lord God of their fathers, and bowed down their heads, and worshipped the Lord, and the king. 21 And they sacrificed sacrifices unto the Lord, and offered burnt offerings unto the Lord, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel: 22 And did eat and drink before the Lord on that day with great gladness. And they made Solomon the son of David king the second time, and anointed him unto the Lord to be the chief governor, and Zadok to be priest.
|
||||
|
||||
We have here,
|
||||
|
||||
1. The solemn address which David made to God upon occasion of the noble subscriptions of the princes towards the building of the temple ([[1 Chronicles 29#10]]): *Wherefore David blessed the Lord,* not only alone in his closet, but *before all the congregation.* This I expected when we read ([[1 Chronicles 29#9]]) that *David rejoiced with great joy;* for such a devout man as he would no doubt make that the matter of his thanksgiving which was so much the matter of his rejoicing. He that looked round with comfort would certainly look up with praise. David was now old and looked upon himself as near his end; and it well becomes aged saints, and dying saints, to have their hearts much enlarged in praise and thanksgiving. This will silence their complaints of their bodily infirmities, and help to make the prospect of death itself less gloomy. David's psalms, toward the latter end of the book, are most of them psalms of praise. The nearer we come to the world of everlasting praise the more we should speak the language and do the work of that world. In this address,
|
||||
1. He adores God, and ascribes glory to him as the God of Israel, *blessed for ever and ever.* Our Lord's prayer ends with a doxology much like this which David here begins with-- *for thine is the kingdom, the power, and the glory.* This is properly praising God-- with holy awe and reverence, and agreeable affection, acknowledging,
|
||||
1. His infinite perfections; not only that he is great, powerful, glorious, &c., but that his is the greatness, power, and glory, that is, he has them in and of himself, [[1 Chronicles 29#11]]. He is the fountain and centre of every thing that is bright and blessed. All that we can, in our most exalted praises, attribute to him he has an unquestionable title to. His is the *greatness;* his greatness is immense and incomprehensible; and all others are little, are nothing, in comparison of him. His is the *power,* and it is almighty and irresistible; power belongs to him, and all the power of all the creatures is derived from him and depends upon him. His is the *glory;* for his glory is his own end and the end of the whole creation. All the glory we can give him with our hearts, lips, and lives, comes infinitely short of what is his due. His is the *victory;* he transcends and surpasses all, and is able to conquer and subdue all things to himself; and his victories are incontestable and uncontrollable. And his is the *majesty,* real and personal; with him is terrible majesty, inexpressible and inconceivable.
|
||||
2. His sovereign dominion, as rightful owner and possessor of all: "*All that is in the heaven, and in the earth, is thine,* and at thy disposal, by the indisputable right of creation, and as supreme ruler and commander of all: *thine is the kingdom,* and all kings are thy subjects; for thou art head, and art to be exalted and worshipped as head above all."
|
||||
3. His universal influence and agency. All that are rich and honourable among the children of men have their riches and honours from God. This acknowledgment he would have the princes take notice of and join in, that they might not think they had merited any thing of God by their generosity; for from God they had their riches and honour, and what they had returned to him was but a small part of what they had received from him. Whoever are great among men, it is God's hand that makes them so; and, whatever strength we have, it is God that gives it to us, as the *God of Israel our father,* [[1 Chronicles 29#10]]; [[Psalms 68#35]].
|
||||
2. He acknowledges with thankfulness the grace of God enabling them to contribute so cheerfully towards the building of the temple ([[1 Chronicles 29#13..14]]): *Now therefore, our God, we thank thee.* Note, The more we do for God the more we are indebted to him for the honour of being employed in his service, and for grace enabling us, in any measure, to serve him. *Does he* therefore *thank that servant?* [[Luke 17#9]]. No: but that servant has a great deal of reason to thank him. He thanks God that they were *able to offer so willingly.* Note,
|
||||
1. It is a great instance of the power of God's grace in us to be able to do the work of God willingly. He works *both to will and to do;* and it is in the day of his power that his people are made willing, [[Psalms 110#3]].
|
||||
2. We must give God all the glory of all the good that is at any time done by ourselves or others. Our own good works must not be the matter of our pride, nor the good works of others the matter of our flattery, but both the matter of our praise; for certainly it is the greatest honour and pleasure in the world faithfully to serve God.
|
||||
3. He speaks very humbly of himself, and his people, and the offerings they had now presented to God.
|
||||
1. For himself, and those that joined with him, though they were princes, he wondered that God should take such notice of them and do so much for them ([[1 Chronicles 29#14]]): *Who am I, and what is my people?* David was the most honourable person, and Israel the most honourable person, then in the world; yet thus does he speak of himself and them, as unworthy the divine cognizance and favour. David now looks very great, presiding in an august assembly, appointing his successor, and making a noble present to the honour of God; and yet he is little and low in his own eyes: *Who am I, O Lord?* for ([[1 Chronicles 29#15]]) *we are strangers before thee, and sojourners,* poor despicable creatures. Angels in heaven are at home there; saints on earth are but strangers here: *Our days on the earth are as a shadow.* David's days had as much of substance in them as most men's; for he was a great man, a good man, a useful man, and now an old man, one that lived long and lived to good purpose: and yet he puts himself not only into the number, but in the front, of those who must acknowledge that their *days on the earth are as a shadow,* which intimates that our life is a vain life, a dark life, a transient life, and a life that will have its periods either in perfect light or perfect darkness. The next words explain it: *There is no abiding,* Heb. *no expectation.* We cannot expect any great matters from it, nor can we expect any long continuance of it. This is mentioned here as that which forbids us to boast of the service we do to God. Alas! it is confined to a scantling of time, it is the service of a frail and short life, and therefore what can we pretend to merit by it?
|
||||
2. As to their offerings, *Lord,* says he, *of thy own have we given thee* ([[1 Chronicles 29#14]]), and again ([[1 Chronicles 29#16]]), *It cometh of thy hand, and is all thy own.* "We have it from thee as a free gift, and therefore are bound to use it for thee; and what we present to thee is but rent or interest from thy own." "In like manner" (says bishop Patrick) "we ought to acknowledge God in all spiritual things, referring every good thought, good purpose, good work, to his grace, from whom we receive it." *Let him that glories* therefore *glory in the Lord.*
|
||||
4. He appeals to God concerning his own sincerity in what he did, [[1 Chronicles 29#17]]. It is a great satisfaction to a good man to think that God *tries the heart* and *has pleasure in uprightness,* that, whoever may misinterpret or contemn it, he is acquainted with and approves of the *way of the righteous.* It was David's comfort that God knew with what pleasure he both offered his own and saw the people's offering. He was neither proud of his own good work nor envious of the good works of others.
|
||||
5. He prays to God both for the people and for Solomon, that both might hold on as they began. In this prayer he addresses God as *the God of Abraham, Isaac, and Jacob,* a God in covenant with them and with us for their sakes. Lord, give us grace to make good our part of the covenant, that we may not forfeit the benefit of it. Or thus: they were kept in their integrity by the grace of God establishing their way; let the same grace that was sufficient for them be so for us.
|
||||
1. For the people he prays ([[1 Chronicles 29#18]]) that what good God had put into their minds he would always keep there, that they might never be worse than they were now, might never lose the convictions they were now under, nor cool in their affections to the house of God, but always have the same thoughts of things as they now seemed to have. Great consequences depend upon what is innermost, and what uppermost, in the imagination of the thoughts of our heart, what we aim at and what we love to think of. If any good have got possession of our hearts, or the hearts of our friends, it is good by prayer to commit the custody of it to the grace of God: "Lord, keep it there, keep it for ever there. David has prepared materials for the temple; but, Lord, do thou prepare their hearts for such a privilege;" *establish* their hearts, so the *margin.* "Confirm their resolutions. They are in a good mind; keep them so when I am gone, them and theirs for ever."
|
||||
2. For Solomon he prays ([[1 Chronicles 29#19]]), *Give him a perfect heart.* He had charged him ([[1 Chronicles 28#9]]) to serve God *with a perfect heart;* now here he prays to God to give him such a heart. He does not pray, "Lord, make him a rich man, a great man, a learned man;" but, "Lord, make him an honest man;" for that is better than all. "Lord, *give him a perfect heart,* not only in general *to keep thy commandments,* but in particular *to build the palace,* that he may do that service with a single eye." Yet his building the house would not prove him to have a perfect heart unless he made conscience of keeping God's commandments. It is not helping to build churches that will save us if we live in disobedience to God's law.
|
||||
2. The cheerful concurrence of this great assembly in this great solemnity.
|
||||
1. They joined with David in the adoration of God. When he had done his prayer he called to them to testify their concurrence (*Now bless the Lord your God,*[[1 Chronicles 29#20]]), which accordingly they did, by *bowing down their heads,* a gesture of adoration. Whoever is the mouth of the congregation, those only have the benefit who join with him, not by *bowing down the head* so much as by *lifting up the soul.* 2. They paid their respects to the king, looking upon him as an instrument in God's hand of much good to them; and, in honouring him, they honoured God.
|
||||
3. The next day they offered abundance of sacrifices to God ([[1 Chronicles 29#21]]), both burnt-offerings, which were wholly consumed, and peace-offerings, which the offerer had the greatest part of to himself. Hereby they testified a generous gratitude to God for the good posture their public affairs were in, though David was going the way of all the earth.
|
||||
4. They feasted and rejoiced before God, [[1 Chronicles 29#22]]. In token of their joy in God, and communion with him, they feasted upon their peace-offerings in a religious manner before the Lord. What had been offered to God they feasted upon, by which was intimated to them that they should be never the poorer for their late liberal contributions to the service of the temple; they themselves should feast upon the comfort of it.
|
||||
5. They made Solomon king the second time. He having been before anointed in haste, upon occasion of Adonijah's rebellion, it was thought fit to repeat the ceremony, for the greater satisfaction of the people. They *anointed him to the Lord.* Magistrates must look upon themselves as set apart for God, to be his ministers, and must rule accordingly in the fear of God. Zadok also was anointed to be priest in the room of Abiathar, who had lately forfeited his honour. Happy art thou, O Israel! under such a prince and such a pontiff.
|
||||
|
||||
# Solomon Magnified. (b. c. 1015.)
|
||||
|
||||
## Verses: 23 - 30
|
||||
23 Then Solomon sat on the throne of the Lord as king instead of David his father, and prospered; and all Israel obeyed him. 24 And all the princes, and the mighty men, and all the sons likewise of king David, submitted themselves unto Solomon the king. 25 And the Lord magnified Solomon exceedingly in the sight of all Israel, and bestowed upon him such royal majesty as had not been on any king before him in Israel. 26 Thus David the son of Jesse reigned over all Israel. 27 And the time that he reigned over Israel was forty years; seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 28 And he died in a good old age, full of days, riches, and honour: and Solomon his son reigned in his stead. 29 Now the acts of David the king, first and last, behold, they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer, 30 With all his reign and his might, and the times that went over him, and over Israel, and over all the kingdoms of the countries.
|
||||
|
||||
These verses bring king Solomon to his throne and king David to his grave. Thus the rising generation thrusts out that which went before, and says, "Make room for us." Every one has his day.
|
||||
|
||||
1. Here is Solomon rising ([[1 Chronicles 29#23]]): *Solomon sat on the throne of the Lord.* Not his throne which he prepared in the heavens, but the throne of Israel is called *the throne of the Lord* because not only is he King of all nations, and all kings rule under him, but he was in a peculiar manner King of Israel, [[1 Samuel 12#12]]. He had the founding, he had the filling, of their throne, by immediate direction. The municipal laws of their kingdom were divine. Urim and prophets were the privy counsellors of their princes; therefore is their throne called *the throne of the Lord.* Solomon's kingdom typified the kingdom of the Messiah, and his is indeed *the throne of the Lord;* for the Father judgeth no man, but hath committed all judgment to him; hence he calls him *his King,* [[Psalms 2#6]]. Being set on the *throne of the Lord,* the throne to which God called him, he prospered. Those that follow the divine guidance may expect success by the divine blessing. Solomon prospered; for,
|
||||
1. His people paid honour to him, as one to whom honour is due: *All Israel obeyed him,* that is, were ready to swear allegiance to him ([[1 Chronicles 29#23]]), the *princes and mighty men,* and even *the sons of David,* though by seniority their title to the crown was prior to his, and they might think themselves wronged by his advancement. God thought fit to make him king, and made him fit to be so, and therefore they all *submitted themselves to him.* God inclined their hearts to do so, that his reign might, from the first, be peaceable. His father was a better man than he, and yet came to the crown with much difficulty, after long delay, and by many and slow steps. David had more faith, and therefore had it more tried. *They submitted themselves* (Heb. *They gave the hand under Solomon*), that is, bound themselves by oath to be true to him (putting the hand under the thigh was a ceremony anciently used in swearing); or they were so entirely devoted that they would put their hand under his feet to serve him.
|
||||
2. God put honour upon him; for those that honour him he will honour: *The Lord magnified Solomon exceedingly,* [[1 Chronicles 29#25]]. His very countenance and presence, I am apt to think, had something in them very great and awful. All he said and all he did commanded respect. None of all the judges or kings of Israel, his predecessors, made such a figure as he did nor lived in such splendour.
|
||||
2. Here is David's setting, that great man going off the stage. The historian here brings him to the end of his day, leaves him asleep, and draws the curtains about him.
|
||||
1. He gives a summary account of the years of his reign, [[1 Chronicles 29#26..27]]. He reigned forty years, as did Moses, Othniel, Deborah, Gideon, Eli, Samuel, and Saul, who were before him, and Solomon after him.
|
||||
2. He gives a short account of his death ([[1 Chronicles 29#28]]), that he died *full of days, riches, and honour;* that is,
|
||||
1. Loaded with them. He was very old, and very rich, and very much honoured both of God and man. He had been a man of war from his youth, and, as such, had his soul continually in his hand; yet he was not cut off in the midst of his days, but was preserved through all dangers of a military life, lived to a good old age, and died in peace, died in his bed, and yet in the bed of honour.
|
||||
2. Satiated with them. He was *full of days, riches, and honour;* that is, he had enough of this world and of the riches and honours of it, and knew when he had enough, for he was very willing to die and leave it, having said ([[Psalms 49#15]]), *God shall receive me,* and ([[Psalms 23#4]]), *Thou art with me.* A good man will soon be full of days, riches, and honour, but will never be satisfied with them; no satisfaction but in God's loving kindness.
|
||||
3. For a fuller account of David's life and reign he refers to the histories or records of those times, which were written by Samuel while he lived, and continued, after his death, by Nathan and Gad, [[1 Chronicles 29#29]]. *There* was related what was observable in his government at home and his wars abroad, *the times,* that is, the events of *the times, that went over him,* [[1 Chronicles 29#29..30]]. These registers were then in being, but are now lost. Note, Good use may be made of those histories of the church which are authentic though not sacred or of divine inspiration.
|
||||
@ -0,0 +1,29 @@
|
||||
# Chapter Introduction
|
||||
|
||||
Of all the families of Israel none was so illustrious as the family of David. That is the family which was mentioned in the foregoing chapter, [[1 Chronicles 2#15]]. Here we have a full account of it.
|
||||
|
||||
1. David's sons, [[1 Chronicles 3#1..9]].
|
||||
2. His successors in the throne as long as the kingdom continued, [[1 Chronicles 3#10..16]].
|
||||
3. The remains of his family in and after the captivity, [[1 Chronicles 3#17..24]]. From this family, "as concerning the flesh, Christ came."
|
||||
|
||||
# The Family of David. (b. c. 1055.)
|
||||
|
||||
## Verses: 1 - 9
|
||||
1 Now these were the sons of David, which were born unto him in Hebron; the firstborn Amnon, of Ahinoam the Jezreelitess; the second Daniel, of Abigail the Carmelitess: 2 The third, Absalom the son of Maachah the daughter of Talmai king of Geshur: the fourth, Adonijah the son of Haggith: 3 The fifth, Shephatiah of Abital: the sixth, Ithream by Eglah his wife. 4 These six were born unto him in Hebron; and there he reigned seven years and six months: and in Jerusalem he reigned thirty and three years. 5 And these were born unto him in Jerusalem; Shimea, and Shobab, and Nathan, and Solomon, four, of Bath-shua the daughter of Ammiel: 6 Ibhar also, and Elishama, and Eliphelet, 7 And Nogah, and Nepheg, and Japhia, 8 And Elishama, and Eliada, and Eliphelet, nine. 9 These were all the sons of David, beside the sons of the concubines, and Tamar their sister.
|
||||
|
||||
We had an account of David's sons, [[2 Samuel 3#2..5]]; [[2 Samuel 5#14..16]], &c.
|
||||
|
||||
1. He had many sons; and no doubt wrote as he thought, [[Psalms 127#5]]. *Happy is the man that hath his quiver full of* these arrows.
|
||||
2. Some of them were a grief to him, as Amnon, Absalom, and Adonijah; and we do not read of any of them that imitated his piety or devotion except Solomon, and he came far short of it.
|
||||
3. One of them, which Bath-sheba bore to him, he called Nathan, probably in honour of Nathan the prophet, who reproved him for his sin in that matter and was instrumental to bring him to repentance. It seems he loved him the better for it as long as he lived. It is wisdom to esteem those our best friends that deal faithfully with us. From this son of David our Lord Jesus descended, as appears [[Luke 3#31]].
|
||||
4. Here are two Elishamas, and two Eliphelets, [[1 Chronicles 3#6]]; [[1 Chronicles 3#8]]. Probably the two former were dead, and therefore David called two more by their names, which he would not have done if there had been any ill omen in this practice as some fancy.
|
||||
5. David had many concubines; but their children are not named, as not worthy of the honour ([[1 Chronicles 3#9]]), the rather because the concubines had dealt treacherously with David in the affair of Absalom.
|
||||
6. Of all David's sons Solomon was chosen to succeed him, perhaps not for any personal merits (his wisdom was God's gift), but so, *Father, because it seemed good unto thee.*
|
||||
|
||||
## Verses: 10 - 24
|
||||
10 And Solomon's son was Rehoboam, Abia his son, Asa his son, Jehoshaphat his son, 11 Joram his son, Ahaziah his son, Joash his son, 12 Amaziah his son, Azariah his son, Jotham his son, 13 Ahaz his son, Hezekiah his son, Manasseh his son, 14 Amon his son, Josiah his son. 15 And the sons of Josiah were, the firstborn Johanan, the second Jehoiakim, the third Zedekiah, the fourth Shallum. 16 And the sons of Jehoiakim: Jeconiah his son, Zedekiah his son. 17 And the sons of Jeconiah; Assir, Salathiel his son, 18 Malchiram also, and Pedaiah, and Shenazar, Jecamiah, Hoshama, and Nedabiah. 19 And the sons of Pedaiah were, Zerubbabel, and Shimei: and the sons of Zerubbabel; Meshullam, and Hananiah, and Shelomith their sister: 20 And Hashubah, and Ohel, and Berechiah, and Hasadiah, Jushab-hesed, five. 21 And the sons of Hananiah; Pelatiah, and Jesaiah: the sons of Rephaiah, the sons of Arnan, the sons of Obadiah, the sons of Shechaniah. 22 And the sons of Shechaniah; Shemaiah: and the sons of Shemaiah; Hattush, and Igeal, and Bariah, and Neariah, and Shaphat, six. 23 And the sons of Neariah; Elioenai, and Hezekiah, and Azrikam, three. 24 And the sons of Elioenai were, Hodaiah, and Eliashib, and Pelaiah, and Akkub, and Johanan, and Dalaiah, and Anani, seven.
|
||||
|
||||
David having nineteen sons, we may suppose them to have raised many noble families in Israel whom we never hear of in the history. But the scripture gives us an account only of the descendants of Solomon here, and of Nathan, [[Luke 3#31]] The rest had the honour to be the sons of David; but these only had the honour to be related to the Messiah. The sons of Nathan were his fathers as man, the sons of Solomon his predecessors as king. We have here,
|
||||
|
||||
1. The great and celebrated names by which the line of David is drawn down to the captivity, the kings of Judah in a lineal succession, the history of whom we have had at large in the two books of Kings and shall meet with again in the second book of Chronicles. Seldom has a crown gone in a direct line from father to son for seventeen descents together, as here. This was the recompence of David's piety. About the time of the captivity the lineal descent was interrupted, and the crown went from one brother to another and from a nephew to an uncle, which was a presage of the eclipsing of the glory of that house.
|
||||
2. The less famous, and most of them very obscure, names, in which the house of David subsisted after the captivity. The only famous man of that house that we meet with at their return from captivity was Zerubbabel, elsewhere called *the son of Salathiel,* but appearing here to be his grandson ([[1 Chronicles 3#17..19]]), which is usual in scripture. Belshazzar is called *Nebuchadnezzar's son,* but was his grandson. Salathiel is said to be *the son* of Jeconiah because adopted by him, and because, as some think, he succeeded him in the dignity to which he was restored by Evil-merodach. Otherwise Jeconiah was written childless: he was *the signet God plucked from his right hand* ([[Jeremiah 22#24]]), and in his room Zerubbabel was placed, and therefore God saith to him ([[Haggai 2#23]]), *I will make thee as a signet.* The posterity of Zerubbabel here bear not the same names that they do in the genealogies ([[Matthew 1#1..17]]; [[Luke 3#23..38]]), but those no doubt were taken from the then herald's office, the public registers which the priests kept of all the families of Judah, especially that of David. The last person named in this chapter is Anani, of whom bishop Patrick says that the Targum adds these words, *He is the king Messiah, who is to be revealed,* and some of the Jewish writers give this reason, because it is said ([[Daniel 7#13]]), the son of man came *gnim gnanani-- with the clouds of heaven.* The reason indeed is very foreign and far-fetched; but that learned man thinks it may be made use of as an evidence that their minds were always full of the thoughts of the Messiah and that they expected it would not be very long after the days of Zerubbabel before the set time of his approach would come.
|
||||
@ -0,0 +1,57 @@
|
||||
# Chapter Introduction
|
||||
|
||||
In this chapter we have,
|
||||
|
||||
1. A further account of the genealogies of the tribe of Judah, the most numerous and most famous of all the tribes. The posterity of Shobal the son of Hur ([[1 Chronicles 4#1..4]]), of Ashur the posthumous son of Hezron (who was mentioned, [[1 Chronicles 2#24]]), with something particular concerning Jabez ([[1 Chronicles 4#5..10]]), of Chelub and others ([[1 Chronicles 4#11..20]]), of Shelah, [[1 Chronicles 4#21..23]].
|
||||
2. An account of the posterity and cities of Simeon, their conquest of Gedon, and of the Amalekites in Mount Seir, [[1 Chronicles 4#24..43]].
|
||||
|
||||
# The Sons of Judah; The Prayer of Jabez. (b. c. 1720.)
|
||||
|
||||
## Verses: 1 - 10
|
||||
1 The sons of Judah; Pharez, Hezron, and Carmi, and Hur, and Shobal. 2 And Reaiah the son of Shobal begat Jahath; and Jahath begat Ahumai, and Lahad. These are the families of the Zorathites. 3 And these were of the father of Etam; Jezreel, and Ishma, and Idbash: and the name of their sister was Hazelel-poni: 4 And Penuel the father of Gedor, and Ezer the father of Hushah. These are the sons of Hur, the firstborn of Ephratah, the father of Bethlehem. 5 And Ashur the father of Tekoa had two wives, Helah and Naarah. 6 And Naarah bare him Ahuzam, and Hepher, and Temeni, and Haahashtari. These were the sons of Naarah. 7 And the sons of Helah were, Zereth, and Jezoar, and Ethnan. 8 And Coz begat Anub, and Zobebah, and the families of Aharhel the son of Harum. 9 And Jabez was more honourable than his brethren: and his mother called his name Jabez, saying, Because I bare him with sorrow. 10 And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me! And God granted him that which he requested.
|
||||
|
||||
One reason, no doubt, why Ezra is here most particular in the register of the tribe of Judah is because it was that tribe which, with its appendages, Simeon, Benjamin, and Levi, made up the kingdom of Judah, which not only long survived the other tribes in Canaan, but in process of time, now when this was written, returned out of captivity, when the generality of the other tribes were lost in the kingdom of Assyria. The most remarkable person in this paragraph is Jabez. It is not said whose son he was, nor does it appear in what age he lived; but, it should seem, he was the founder of one of the families of Aharhel, mentioned [[1 Chronicles 4#8]]. Here is,
|
||||
|
||||
1. The reason of his name: his mother gave him the name with this reason, *Because I bore him with sorrow,* [[1 Chronicles 4#9]]. All children are borne with sorrow (for the sentence upon the woman is, *In sorrow shalt thou bring forth children*), but some with much more sorrow than others. Usually the sorrow in bearing is afterwards forgotten *for joy that the child is born;* but here it seems it was so extraordinary that it was remembered when the child came to be circumcised, and care was taken to perpetuate the remembrance of it while he lived. Perhaps the mother called Habez, as Rachel called her son Benoni, when she was dying of the sorrow. Or, if she recovered it, yet thus she recorded it,
|
||||
1. That it might be a continual memorandum to herself, to be thankful to God as long as she lived for supporting her under and bringing her through that sorrow. It may be of use to be often reminded of our sorrows, that we may always have such thoughts of things as we had in the day of our affliction, and may learn to rejoice with trembling.
|
||||
2. That it might likewise be a memorandum to him what this world is into which she bore him, a vale of tears, in which he must expect *few days and full of trouble.* The sorrow he carried in his name might help to put a seriousness upon his spirit. It might also remind him to love and honour his mother, and labour, in every thing, to be a comfort to her who brought him into the world with so much sorrow. It is piety in children thus to requite their parents, [[1 Timothy 5#4]].
|
||||
2. The eminence of his character: *He was more honourable than his brethren,* qualified above them by the divine grace and dignified above them by the divine providence; they did virtuously, but he excelled them all. Now the sorrow with which his mother bore him was abundantly recompensed. That son which of all her children cost her most dear she was most happy in, and was made glad in proportion to the affliction, [[Psalms 90#15]]. We are not told upon what account he was *more honourable than his brethren,* whether because he raised a greater estate, or was preferred to the magistracy, or signalized himself in war; we have most reason to think it was upon the account of his learning and piety, not only because these, above any thing, put honour upon a man, but because we have reason to think that in these Jabez was eminent.
|
||||
1. In learning, because we find that *the families of the scribes dwelt at Jabez* ([[1 Chronicles 2#55]]), a city which, it is likely, took its name from him. The Jews say that he was a famous doctor of the law and left many disciples behind him. And it should seem, by the mentioning of him so abruptly here, that his name was well known when Ezra wrote this.
|
||||
2. In piety, because we find here that he was a praying man. His inclination to devotion made him truly honourable, and by prayer he obtained those blessings from God which added much to his honour. The way to be truly great is to be truly good and to pray much.
|
||||
3. The prayer he made, probably like Solomon's prayer for wisdom, just when he was setting out in the world. He set himself to acknowledge God in all his ways, put himself under the divine blessing and protection, and prospered accordingly. Perhaps these were the heads on which he enlarged in his daily prayers; for this purpose it was his constant practice to pray alone, and with his family, as Daniel. Some think that it was upon some particular occasion, when he was straitened and threatened by his enemies, that he prayed this prayer. Observe,
|
||||
1. To whom he prayed, not to any of the gods of the Gentiles; no, he *called on the God of Israel,* the living and true God, who alone can hear and answer prayer, and in prayer had an eye to him as the God of Israel, a God in covenant with his people, the God with whom Jacob wrestled and prevailed and was thence called Israel.
|
||||
2. What was the nature of his prayer.
|
||||
1. As the *margin* reads it, it was a solemn vow-- *If thou wilt bless me indeed, &c.* and then the sense is imperfect, but may easily be filled up from Jacob's vow, or some such like-- *then thou shalt be my God.* He did not express his promise, but left it to be understood, either because he was afraid to promise in his own strength or because he resolved to devote himself entirely to God. He does, as it were, give God a blank paper, let him write what he pleases: "Lord, if thou wilt bless me and keep me, do what thou wilt with me, I will be at thy command and disposal for ever."
|
||||
2. As the *text* reads it, it was the language of a most ardent and affectionate desire: *O that thou wouldst bless me!*
|
||||
3. What was the matter of his prayer. Four things he prayed for:--
|
||||
1. That God would bless him indeed: "That, *blessing, thou wilt bless me,* bless me greatly with manifold and abundant blessings." Perhaps he had an eye to the promise God made to Abraham ([[Genesis 22#17]]), *In blessing, I will bless thee.* "Let that blessing of Abraham come upon me." Spiritual blessings are the best blessings, and those are blessed indeed who are blessed with them. God's blessings are real things and produce real effects. We can but wish a blessing: he commands it. Those whom he blesses are blessed indeed.
|
||||
2. That he would enlarge his coast, that he would prosper his endeavours for the increase of what fell to his lot either by work or war. That God would enlarge our hearts, and so enlarge our portion in himself and in the heavenly Canaan, ought to be our desire and prayer.
|
||||
3. That God's hand might be with him. The prayer of Moses for this tribe of Judah was, That his own *hands might be sufficient for him,* [[Deuteronomy 33#7]]; but Jabez expects not that this can be the case, unless he have *God's* hand with him and the presence of his power. God's hand with us, to lead us, protect us, strengthen us, and to work all our works in us and for us, is indeed a hand sufficient for us, all-sufficient.
|
||||
4. That he would keep him from evil, the evil of sin, the evil of trouble, all the evil designs of his enemies, that they might not hurt him, nor grieve him, nor make him a *Jabez* indeed, *a man of sorrow:* in the original there is an allusion to his name. *Father in heaven, deliver me from evil.*
|
||||
4. What was the success of his prayer: *God granted him that which he requested,* prospered him remarkably, and gave him success in his undertakings, in his studies, in his worldly business, in his conflicts with the Canaanites, and so he became *more honourable than his brethren.* God was of old always ready to hear prayer, and *his ear is not yet heavy.*
|
||||
|
||||
# Genealogies. (b. c. 1420.)
|
||||
|
||||
## Verses: 11 - 23
|
||||
11 And Chelub the brother of Shuah begat Mehir, which was the father of Eshton. 12 And Eshton begat Beth-rapha, and Paseah, and Tehinnah the father of Irnahash. These are the men of Rechah. 13 And the sons of Kenaz; Othniel, and Seraiah: and the sons of Othniel; Hathath. 14 And Meonothai begat Ophrah: and Seraiah begat Joab, the father of the valley of Charashim; for they were craftsmen. 15 And the sons of Caleb the son of Jephunneh; Iru, Elah, and Naam: and the sons of Elah, even Kenaz. 16 And the sons of Jehaleleel; Ziph, and Ziphah, Tiria, and Asareel. 17 And the sons of Ezra were, Jether, and Mered, and Epher, and Jalon: and she bare Miriam, and Shammai, and Ishbah the father of Eshtemoa. 18 And his wife Jehudijah bare Jered the father of Gedor, and Heber the father of Socho, and Jekuthiel the father of Zanoah. And these are the sons of Bithiah the daughter of Pharaoh, which Mered took. 19 And the sons of his wife Hodiah the sister of Naham, the father of Keilah the Garmite, and Eshtemoa the Maachathite. 20 And the sons of Shimon were, Amnon, and Rinnah, Benhanan, and Tilon. And the sons of Ishi were, Zoheth, and Benzoheth. 21 The sons of Shelah the son of Judah were, Er the father of Lecah, and Laadah the father of Mareshah, and the families of the house of them that wrought fine linen, of the house of Ashbea, 22 And Jokim, and the men of Chozeba, and Joash, and Saraph, who had the dominion in Moab, and Jashubilehem. And these are ancient things. 23 These were the potters, and those that dwelt among plants and hedges: there they dwelt with the king for his work.
|
||||
|
||||
We may observe in these verses,
|
||||
|
||||
1. That here is a whole family of craftsmen, handicraft tradesmen, that applied themselves to all sorts of manufactures, in which they were ingenious and industrious above their neighbours, [[1 Chronicles 4#14]]. There was a valley where they lived which was, from them, called *the valley of craftsmen.* Those that are craftsmen are not therefore to be looked upon as mean men. These craftsmen, though two of a trade often disagree, yet chose to live together, for the improving of arts by comparing notes, and that they might support one another's reputation.
|
||||
2. That one of these married the daughter of Pharaoh ([[1 Chronicles 4#18]]), which was the common name of the kings of Egypt. If an Israelite in Egypt before the bondage began, while Joseph's merits were yet fresh in mind, was preferred to be the king's son-in-law, it is not to be thought strange: few Israelites could, like Moses, refuse an alliance with the court.
|
||||
3. That another is said to be the *father of the house of those that wrought fine linen,*[[1 Chronicles 4#21]]. It is inserted in their genealogy as their honour that they were the best weavers in the kingdom, and they brought up their children, from one generation to another, to the same business, not aiming to make them gentlemen. This Laadah is said to be the *father of those that wrought fine linen,* as before the flood Jubal is said to be *the father of musicians* and Jabal of *shepherds,* &c. His posterity inhabited the city of Mareshah, the manufacture or staple commodity of which place was linen-cloth, with which their kings and priests were clothed.
|
||||
4. That another family had had *dominion in Moab,* but were now in *servitude in Babylon,* [[1 Chronicles 4#22..23]].
|
||||
1. It was found among the *ancient things* that they had the *dominion in Moab.* Probably in David's time, when that country was conquered, they transplanted themselves thither, and were put in places of power there, which they held for several generations; but this was a great while ago, time out of mind.
|
||||
2. Their posterity were now potters and gardeners, as is supposed in Babylon, where they *dwelt with the king for his work,* got a good livelihood by their industry, and therefore cared not for returning with their brethren to their own land, after the years of captivity had expired. Those that now have dominion know not what their posterity may be reduced to, nor what mean employments they may be glad to take up with. But those were unworthy the name of *Israelites* that would dwell among *plants and hedges* rather than be at the pains to return to Canaan.
|
||||
|
||||
# Genealogies. (b. c. 715.)
|
||||
|
||||
## Verses: 24 - 43
|
||||
24 The sons of Simeon were, Nemuel, and Jamin, Jarib, Zerah, and Shaul: 25 Shallum his son, Mibsam his son, Mishma his son. 26 And the sons of Mishma; Hamuel his son, Zacchur his son, Shimei his son. 27 And Shimei had sixteen sons and six daughters; but his brethren had not many children, neither did all their family multiply, like to the children of Judah. 28 And they dwelt at Beer-sheba, and Moladah, and Hazar-shual, 29 And at Bilhah, and at Ezem, and at Tolad, 30 And at Bethuel, and at Hormah, and at Ziklag, 31 And at Beth-marcaboth, and Hazar-susim, and at Beth-birei, and at Shaaraim. These were their cities unto the reign of David. 32 And their villages were, Etam, and Ain, Rimmon, and Tochen, and Ashan, five cities: 33 And all their villages that were round about the same cities, unto Baal. These were their habitations, and their genealogy. 34 And Meshobab, and Jamlech, and Joshah the son of Amaziah, 35 And Joel, and Jehu the son of Josibiah, the son of Seraiah, the son of Asiel, 36 And Elioenai, and Jaakobah, and Jeshohaiah, and Asaiah, and Adiel, and Jesimiel, and Benaiah, 37 And Ziza the son of Shiphi, the son of Allon, the son of Jedaiah, the son of Shimri, the son of Shemaiah; 38 These mentioned by their names were princes in their families: and the house of their fathers increased greatly. 39 And they went to the entrance of Gedor, even unto the east side of the valley, to seek pasture for their flocks. 40 And they found fat pasture and good, and the land was wide, and quiet, and peaceable; for they of Ham had dwelt there of old. 41 And these written by name came in the days of Hezekiah king of Judah, and smote their tents, and the habitations that were found there, and destroyed them utterly unto this day, and dwelt in their rooms: because there was pasture there for their flocks. 42 And some of them, even of the sons of Simeon, five hundred men, went to mount Seir, having for their captains Pelatiah, and Neariah, and Rephaiah, and Uzziel, the sons of Ishi. 43 And they smote the rest of the Amalekites that were escaped, and dwelt there unto this day.
|
||||
|
||||
We have here some of the genealogies of the tribe of Simeon (though it was not a tribe of great note), especially the princes of that tribe, [[1 Chronicles 4#38]]. Of this tribe it is said that they *increased greatly,* but *not like the children of Judah,* [[1 Chronicles 4#27]]. Those whom God increases ought to be thankful, though they see others that are more increased. Here observe,
|
||||
|
||||
1. The cities allotted them ([[1 Chronicles 4#28]]), of which see [[Joshua 19#1..9]], &c. When it is said that they were theirs *unto the reign of David* ([[1 Chronicles 4#31]]) intimation is given that when the ten tribes revolted from the house of David many of the Simeonites quitted these cities, because they lay within Judah, and seated themselves elsewhere.
|
||||
2. The ground they got elsewhere. When those of this tribe that revolted from the house of David were carried captive with the rest into Assyria those that adhered to Judah were remarkably owned of God and prospered in their endeavours to enlarge their coasts. It was in the days of Hezekiah that a generation of Simeonites, whose tribe had long crouched and truckled, was animated to make these bold efforts.
|
||||
1. Some of them attacked a place in Arabia, as it should seem, called *the entrance of Gedor,* inhabited by the posterity of accursed Ham ([[1 Chronicles 4#40]]), made themselves masters of it, and dwelt there. This adds to the glory of Hezekiah's pious reign, that, as his kingdom in general prospered, so did particular families. It is said that they found fat pastures, and yet *the land was quiet;* even when the kings of Assyria were giving disturbance to all their neighbours this land escaped their alarms. The inhabitants being shepherds, who molested none, were not themselves molested, till the Simeonites came and drove them out and succeeded them, not only in the plenty, but in the peace, of their land. Those who dwell (as we do) in a fruitful country, and whose land is wide, and quiet, and peaceable, have reason to own themselves indebted to that God who *appoints the bounds of our habitation.*
|
||||
2. Others of them, to the number of 500, under the command of four brethren here named, made a descent upon Mount Seir, and smote the remainder of the devoted Amalekites, and took possession of their country, [[1 Chronicles 4#42..43]]. Now the curses on Ham and Amalek had a further accomplishment, when they seemed dormant, if not dead; as had also the curse on Simeon, that he should be divided and scattered ([[Genesis 49#7]]): yet to him it was turned into a blessing, for the families of Simeon, which thus transplanted themselves into those distant countries, are said to *dwell there unto this day* ([[1 Chronicles 4#43]]), by which it should seem they escaped the calamities of the captivity. Providence sometimes sends those out of trouble that are designed for preservation.
|
||||
@ -0,0 +1,40 @@
|
||||
# Chapter Introduction
|
||||
|
||||
This chapter gives us some account of the two tribes and a half that were seated on the other side Jordan.
|
||||
|
||||
1. Of Reuben, [[1 Chronicles 5#1..10]].
|
||||
2. Of Gad, [[1 Chronicles 5#11..17]].
|
||||
3. Of the half-tribe of Manasseh, [[1 Chronicles 5#23..24]].
|
||||
4. Concerning all three acting in conjunction we are told,
|
||||
1. How they conquered the Hagarites, [[1 Chronicles 5#18..22]].
|
||||
2. How they were, at length, themselves conquered, and made captives, by the king of Assyria, because they had forsaken God, [[1 Chronicles 5#25..26]].
|
||||
|
||||
# Genealogies. (b. c. 715.)
|
||||
|
||||
## Verses: 1 - 17
|
||||
1 Now the sons of Reuben the firstborn of Israel, (for he was the firstborn; but, forasmuch as he defiled his father's bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright. 2 For Judah prevailed above his brethren, and of him came the chief ruler; but the birthright was Joseph's:) 3 The sons, I say, of Reuben the firstborn of Israel were, Hanoch, and Pallu, Hezron, and Carmi. 4 The sons of Joel; Shemaiah his son, Gog his son, Shimei his son, 5 Micah his son, Reaia his son, Baal his son, 6 Beerah his son, whom Tilgath-pilneser king of Assyria carried away captive: he was prince of the Reubenites. 7 And his brethren by their families, when the genealogy of their generations was reckoned, were the chief, Jeiel, and Zechariah, 8 And Bela the son of Azaz, the son of Shema, the son of Joel, who dwelt in Aroer, even unto Nebo and Baal-meon: 9 And eastward he inhabited unto the entering in of the wilderness from the river Euphrates: because their cattle were multiplied in the land of Gilead. 10 And in the days of Saul they made war with the Hagarites, who fell by their hand: and they dwelt in their tents throughout all the east land of Gilead. 11 And the children of Gad dwelt over against them, in the land of Bashan unto Salchah: 12 Joel the chief, and Shapham the next, and Jaanai, and Shaphat in Bashan. 13 And their brethren of the house of their fathers were, Michael, and Meshullam, and Sheba, and Jorai, and Jachan, and Zia, and Heber, seven. 14 These are the children of Abihail the son of Huri, the son of Jaroah, the son of Gilead, the son of Michael, the son of Jeshishai, the son of Jahdo, the son of Buz; 15 Ahi the son of Abdiel, the son of Guni, chief of the house of their fathers. 16 And they dwelt in Gilead in Bashan, and in her towns, and in all the suburbs of Sharon, upon their borders. 17 All these were reckoned by genealogies in the days of Jotham king of Judah, and in the days of Jeroboam king of Israel.
|
||||
|
||||
We have here an extract out of the genealogies,
|
||||
|
||||
1. Of the tribe of Reuben, where we have,
|
||||
1. The reason why this tribe is thus postponed. It is confessed that Reuben was the first-born of Israel, and, upon that account, might challenge the precedency; but he forfeited his birthright by defiling his father's concubine, and was, for that, sentenced *not to excel,* [[Genesis 49#4]]. Sin lessens men, thrusts them down from their excellency. Seventh-commandment sins especially leave an indelible stain upon men's names and families, a reproach which time will not wipe away. Reuben's seed, to the last, bear the disgrace of Reuben's sin. Yet, though that tribe was degraded, it was not discarded or disinherited. The sullying of the honour of an Israelite is not the losing of his happiness. Reuben loses his birthright, yet it does not devolve upon Simeon the next in order; for it was typical, and therefore must attend, not the course of nature, but the choice of grace. The advantages of the birthright were dominion and a double portion. Reuben having forfeited these, it was thought too much that both should be transferred to any one, and therefore they were divided.
|
||||
1. Joseph had the double portion; for two tribes descended from him, Ephraim and Manasseh, each of whom had a child's part (for so Jacob by faith blessed them, [[Hebrews 11#21]]; [[Genesis 48#15]]; [[Genesis 48#22]]), and each of those tribes was as considerable, and made as good a figure, as any one of the twelve, except Judah. But,
|
||||
2. Judah had the dominion; on him the dying patriarch entailed the sceptre, [[Genesis 49#10]]. Of him came the chief ruler, David first, and, in the fulness of time, Messiah the Prince, [[Micah 5#2]]. This honour was secured to Judah, though the birthright was Joseph's; and, having this, he needed not envy Joseph the double portion.
|
||||
2. The genealogy of the princes of this tribe, the chief family of it (many, no doubt, being omitted), to Beerah, who was head of this clan when the king of Assyria carried them captive, [[1 Chronicles 5#4..6]]. Perhaps he is mentioned as prince of the Reubenites at that time because he did not do his part to prevent the captivity.
|
||||
3. The enlargement of the coasts of this tribe. They increasing, and their cattle being multiplied, they crowded out their neighbours the Hagarites, and extended their conquests, though not to the river Euphrates, yet to the wilderness which abutted upon that river, [[1 Chronicles 5#9..10]]. Thus God did for his people as he promised them: he cast out the enemy from before them by little and little, and gave them their land as they had occasion for it, [[Exodus 23#30]].
|
||||
2. Of the tribe of Gad. Some great families of that tribe are here named ([[1 Chronicles 5#12]]), seven that were the children of Abihail, whose pedigree is carried upwards from the son to the father ([[1 Chronicles 5#14..15]]), as that [[1 Chronicles 5#4..5]], is brought downwards from father to son. These genealogies were perfected in the days of Jotham king of Judah, but were begun some years before, in the reign of Jeroboam II, king of Israel. What particular reason there was for taking these accounts then does not appear; but it was just before they were carried away captive by the Assyrians, as appears [[2 Kings 15#29]]; [[2 Kings 15#31]]. When the judgments of God were ready to break out against them for their wretched degeneracy and apostasy then were they priding themselves in their genealogies, that they were the children of the covenant; as the Jews, in our Saviour's time, who, when they were ripe for ruin, boasted, *We have Abraham to our father.* Or there might be a special providence in it, and a favourable intimation that though they were, for the present, cast out, they were not cast off for ever. What we design to call for hereafter we keep an inventory of.
|
||||
|
||||
# The Defeat of the Hagarites. (b. c. 750.)
|
||||
|
||||
## Verses: 18 - 26
|
||||
18 The sons of Reuben, and the Gadites, and half the tribe of Manasseh, of valiant men, men able to bear buckler and sword, and to shoot with bow, and skilful in war, were four and forty thousand seven hundred and threescore, that went out to the war. 19 And they made war with the Hagarites, with Jetur, and Nephish, and Nodab. 20 And they were helped against them, and the Hagarites were delivered into their hand, and all that were with them: for they cried to God in the battle, and he was intreated of them; because they put their trust in him. 21 And they took away their cattle; of their camels fifty thousand, and of sheep two hundred and fifty thousand, and of asses two thousand, and of men a hundred thousand. 22 For there fell down many slain, because the war was of God. And they dwelt in their steads until the captivity. 23 And the children of the half tribe of Manasseh dwelt in the land: they increased from Bashan unto Baal-hermon and Senir, and unto mount Hermon. 24 And these were the heads of the house of their fathers, even Epher, and Ishi, and Eliel, and Azriel, and Jeremiah, and Hodaviah, and Jahdiel, mighty men of valour, famous men, and heads of the house of their fathers. 25 And they transgressed against the God of their fathers, and went a whoring after the gods of the people of the land, whom God destroyed before them. 26 And the God of Israel stirred up the spirit of Pul king of Assyria, and the spirit of Tilgath-pilneser king of Assyria, and he carried them away, even the Reubenites, and the Gadites, and the half tribe of Manasseh, and brought them unto Halah, and Habor, and Hara, and to the river Gozan, unto this day.
|
||||
|
||||
The heads of the half-tribe of Manasseh, that were seated on the other side Jordan, are named here, [[1 Chronicles 5#23..24]]. Their lot, at first, was Bashan only; but afterwards they increased so much in wealth and power that they spread far north, even unto Hermon. Two things only are here recorded concerning these tribes on the other side Jordan, in which they were all concerned. They all shared,
|
||||
|
||||
1. In a glorious victory over the Hagarites, so the Ishmaelites were now called, to remind them that they were *the sons of the bond-woman,* that was *cast out.* We are not told when this victory was obtained: whether it be the same with that of the Reubenites (which is said [[1 Chronicles 5#10]] to be *in the days of Saul*), or whether that success of one of these tribes animated and excited the other two to join with them in another expedition, is not certain. It seems, though in Saul's time the common interests of the kingdom were weak and low, some of the tribes that acted separately did well for themselves. We are here told,
|
||||
1. What a brave army these frontier-tribes brought into the field against the Hagarites, 44,000 men and upwards, all strong, and brave, and skilful in war, so many effective men, that knew how to manage their weapons, [[1 Chronicles 5#18]]. How much more considerable might Israel have been than they were in the time of the judges if all the tribes had acted in conjunction!
|
||||
2. What course they took to engage God for them: They *cried to God,* and *put their trust in him,*[[1 Chronicles 5#20]]. Now they acted as Israelites indeed.
|
||||
1. As the seed of believing Abraham, they *put their trust in God.* Though they had a powerful army, they relied not on that, but on the divine power. They depended on the commission they had from God to wage war with their neighbours for the enlarging of their coasts, if there was occasion, even with those that were very far off, besides the devoted nations. See [[Deuteronomy 20#15]]. They depended on God's providence to give them success.
|
||||
2. As the seed of praying Jacob, *they cried unto God,* especially *in the battle,* when perhaps, at first, they were in danger of being overpowered. See the like done, [[2 Chronicles 13#14]]. In distress, God expects we should cry to him; he distrains upon us for this tribute, this rent. In our spiritual conflicts, we must look up to heaven for strength; and it is the believing prayer that will be the prevailing prayer.
|
||||
3. We are told what success they had: *God was entreated of them,* though need drove them to him; so ready is he to hear and answer prayer. They were helped against their enemies; for God never yet failed any that trusted in him. And then they routed the enemy's army, though far superior in number to theirs, slew many ([[1 Chronicles 5#22]]), took 100,000 prisoners, enriched themselves greatly with the spoil, and settled themselves in their country ([[1 Chronicles 5#21..22]]), and all this *because the war was of God,* undertaken in his fear and carried on in a dependence upon him. If the battle be the Lord's, there is reason to hope it will be successful. Then we may expect to prosper in any enterprise, and then only, when we take God along with us.
|
||||
2. They shared, at length, in an inglorious captivity. Had they kept close to God and their duty, they would have continued to enjoy both their ancient lot and their new conquests; but they *transgressed against the God of their fathers,* [[1 Chronicles 5#25]]. They lay upon the borders, and conversed most with the neighbouring nations, by which means they learned their idolatrous usages and transmitted the infection to the other tribes; for this God had a controversy with them. He was *a husband to them,* and no marvel that his jealousy burnt like fire when they *went a whoring after other gods.* Justly is a bill of divorce given to the adulteress. *God stirred up the spirit of the kings of Assyria,* first one and then another, against them, served his own purposes by the designs of those ambitious monarchs, employed them to chastise these revolters first, and, when that humbled them not, then wholly to *root them out,* [[1 Chronicles 5#26]]. These tribes were first placed, and they were first displaced. They would have the best land, not considering that it lay most exposed. But those who are governed more by sense than by reason or faith in their choices may expect to fare accordingly.
|
||||
@ -0,0 +1,44 @@
|
||||
# Chapter Introduction
|
||||
|
||||
Though Joseph and Judah shared between them the forfeited honours of the birthright, yet Levi was first of all the tribes, dignified and distinguished with an honour more valuable than either the precedency or the double portion, and that was the priesthood. That tribe God set apart for himself; it was Moses's tribe, and perhaps for his sake was thus favoured. Of that tribe we have an account in this chapter.
|
||||
|
||||
1. Their pedigree, the first fathers of the tribe ([[1 Chronicles 6#1..3]]), the line of the priests, from Aaron to the captivity ([[1 Chronicles 6#4..15]]), and of some other of their families, [[1 Chronicles 6#16..30]].
|
||||
2. Their work, the work of the Levites ([[1 Chronicles 6#31..48]]), of the priests, [[1 Chronicles 6#49..53]].
|
||||
3. The cities appointed them in the land of Canaan, [[1 Chronicles 6#54..81]].
|
||||
|
||||
# Genealogies. (b. c. 1450.)
|
||||
|
||||
## Verses: 1 - 30
|
||||
1 The sons of Levi; Gershon, Kohath, and Merari. 2 And the sons of Kohath; Amram, Izhar, and Hebron, and Uzziel. 3 And the children of Amram; Aaron, and Moses, and Miriam. The sons also of Aaron; Nadab, and Abihu, Eleazar, and Ithamar. 4 Eleazar begat Phinehas, Phinehas begat Abishua, 5 And Abishua begat Bukki, and Bukki begat Uzzi, 6 And Uzzi begat Zerahiah, and Zerahiah begat Meraioth, 7 Meraioth begat Amariah, and Amariah begat Ahitub, 8 And Ahitub begat Zadok, and Zadok begat Ahimaaz, 9 And Ahimaaz begat Azariah, and Azariah begat Johanan, 10 And Johanan begat Azariah, (he it is that executed the priest's office in the temple that Solomon built in Jerusalem:) 11 And Azariah begat Amariah, and Amariah begat Ahitub, 12 And Ahitub begat Zadok, and Zadok begat Shallum, 13 And Shallum begat Hilkiah, and Hilkiah begat Azariah, 14 And Azariah begat Seraiah, and Seraiah begat Jehozadak, 15 And Jehozadak went into captivity, when the Lord carried away Judah and Jerusalem by the hand of Nebuchadnezzar. 16 The sons of Levi; Gershom, Kohath, and Merari. 17 And these be the names of the sons of Gershom; Libni, and Shimei. 18 And the sons of Kohath were, Amram, and Izhar, and Hebron, and Uzziel. 19 The sons of Merari; Mahli, and Mushi. And these are the families of the Levites according to their fathers. 20 Of Gershom; Libni his son, Jahath his son, Zimmah his son, 21 Joah his son, Iddo his son, Zerah his son, Jeaterai his son. 22 The sons of Kohath; Amminadab his son, Korah his son, Assir his son, 23 Elkanah his son, and Ebiasaph his son, and Assir his son, 24 Tahath his son, Uriel his son, Uzziah his son, and Shaul his son. 25 And the sons of Elkanah; Amasai, and Ahimoth. 26 As for Elkanah: the sons of Elkanah; Zophai his son, and Nahath his son, 27 Eliab his son, Jeroham his son, Elkanah his son. 28 And the sons of Samuel; the firstborn Vashni, and Abiah. 29 The sons of Merari; Mahli, Libni his son, Shimei his son, Uzza his son, 30 Shimea his son, Haggiah his son, Asaiah his son.
|
||||
|
||||
The priests and Levites were more concerned than any other Israelites to preserve their pedigree clear and to be able to prove it, because all the honours and privileges of their office depended upon their descent. And we read of those who, though perhaps they really were children of the priests, yet, because they could not find the register of their genealogies, nor make out their descent by any authentic record, were, *as polluted, put from the priesthood,* and forbidden to eat of the holy things, [[Ezra 2#62..63]]. It is but very little that is here recorded of the genealogies of this sacred tribe.
|
||||
|
||||
1. The first fathers of it are here named twice, [[1 Chronicles 6#1]]; [[1 Chronicles 6#16]]. Gershom, Kohath, and Merari, are three names which we were very conversant with in the book of Numbers, when the families of the Levites were marshalled and had their work assigned to them. Aaron, and Moses, and Miriam, we have known much more of than their names, and cannot pass them over here without remembering that this was that Moses and Aaron whom God honoured in making them instruments of Israel's deliverance and settlement and *figures of him that was to come,* Moses as a prophet and Aaron as a priest. And the mention of Nadab and Abihu (though, having no children, there was no occasion to bring them into the genealogy) cannot but remind us of the terrors of that divine justice which they were made monuments of for offering strange fire, that we may always fear before him.
|
||||
2. The line of Eleazar, the successor of Aaron, is here drawn down to the time of the captivity, [[1 Chronicles 6#4..15]]. It begins with Eleazar, who came out of the house of bondage in Egypt, and ends with Jehozadak, who went into the house of bondage in Babylon. Thus, for their sins, they were left as they were found, which might also intimate that the Levitical priesthood did not make anything perfect, but this was to be done by the *bringing in of a better hope.* All these here named were not high priests; for, in the time of the judges, that dignity was, upon some occasion or other, brought into the family of Ithamar, of which Eli was; but in Zadok it returned again to the right line. Of Azariah it is here said ([[1 Chronicles 6#10]]), *He it is that executed the priest's office in the temple that Solomon built.* It is supposed that this was that Azariah who bravely opposed the presumption of king Uzziah when he invaded the priest's office ([[2 Chronicles 26#17..18]]), though he ventured his neck by so doing. This was done like a priest, like one that was truly zealous for his God. He that thus boldly maintained and defended the priest's office, and made good its barriers against such a daring insult, might well be said to *execute it;* and this honour is put upon him for it; while Urijah, one of his successors, for a base compliance with King Ahaz, in building him an idolatrous altar, has the disgrace put upon him of being left out of this genealogy, as perhaps some others are. But some think that this remark upon this Azariah should have been added to his grandfather of the same name ([[1 Chronicles 6#9]]), who was the son of Ahimaaz, and that he was the priest who first officiated in Solomon's temple.
|
||||
3. Some other of the families of the Levites are here accounted for. One of the families of Gershom (that of Libni) is here drawn down as far as Samuel, who had the honour of a prophet added to that of a Levite. One of the families of Merari (that of Mahli) is likewise drawn down for several descents, [[1 Chronicles 6#29..30]].
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|
||||
# Genealogies. (b. c. 1015.)
|
||||
|
||||
## Verses: 31 - 53
|
||||
31 And these are they whom David set over the service of song in the house of the Lord, after that the ark had rest. 32 And they ministered before the dwelling place of the tabernacle of the congregation with singing, until Solomon had built the house of the Lord in Jerusalem: and then they waited on their office according to their order. 33 And these are they that waited with their children. Of the sons of the Kohathites: Heman a singer, the son of Joel, the son of Shemuel, 34 The son of Elkanah, the son of Jeroham, the son of Eliel, the son of Toah, 35 The son of Zuph, the son of Elkanah, the son of Mahath, the son of Amasai, 36 The son of Elkanah, the son of Joel, the son of Azariah, the son of Zephaniah, 37 The son of Tahath, the son of Assir, the son of Ebiasaph, the son of Korah, 38 The son of Izhar, the son of Kohath, the son of Levi, the son of Israel. 39 And his brother Asaph, who stood on his right hand, even Asaph the son of Berachiah, the son of Shimea, 40 The son of Michael, the son of Baaseiah, the son of Malchiah, 41 The son of Ethni, the son of Zerah, the son of Adaiah, 42 The son of Ethan, the son of Zimmah, the son of Shimei, 43 The son of Jahath, the son of Gershom, the son of Levi. 44 And their brethren the sons of Merari stood on the left hand: Ethan the son of Kishi, the son of Abdi, the son of Malluch, 45 The son of Hashabiah, the son of Amaziah, the son of Hilkiah, 46 The son of Amzi, the son of Bani, the son of Shamer, 47 The son of Mahli, the son of Mushi, the son of Merari, the son of Levi. 48 Their brethren also the Levites were appointed unto all manner of service of the tabernacle of the house of God. 49 But Aaron and his sons offered upon the altar of the burnt offering, and on the altar of incense, and were appointed for all the work of the place most holy, and to make an atonement for Israel, according to all that Moses the servant of God had commanded. 50 And these are the sons of Aaron; Eleazar his son, Phinehas his son, Abishua his son, 51 Bukki his son, Uzzi his son, Zerahiah his son, 52 Meraioth his son, Amariah his son, Ahitub his son, 53 Zadok his son, Ahimaaz his son.
|
||||
|
||||
When the Levites were first ordained in the wilderness much of the work then appointed them lay in carrying and taking care of the tabernacle and the utensils of it, while they were in their march through the wilderness. In David's time their number was increased; and, though the greater part of them was dispersed all the nation over, to teach the people the good knowledge of the Lord, yet those that attended the house of God were so numerous that there was not constant work for them all; and therefore David, by special commission and direction from God, new-modelled the Levites, as we shall find in the latter part of this book. Here we are told what the work was which he assigned them.
|
||||
|
||||
1. Singing-work, [[1 Chronicles 6#31]]. David was raised up on high to be the sweet psalmist of Israel ([[2 Samuel 23#1]]), not only to pen psalms, but to appoint the singing of them in the house of the Lord (not so much because he was musical as because he was devout), and this he did *after that the ark had rest.* While that was in captivity, obscure, and unsettled, the harps were hung upon the willow-trees: singing was then thought unseasonable (when the bridegroom is taken away they shall fast); but the harps being resumed, and the songs revived, at the bringing up of the ark, they were continued afterwards. For we should rejoice as much in the prolonging of our spiritual privileges as in the restoring of them. When the service of the ark was much superseded by its rest they had other work cut out for them (for Levites should never be idle) and were employed in the service of song. Thus when the people of God come to the rest which remains for them above they shall take leave of all their burdens and be employed in everlasting songs. These singers kept up that service in the tabernacle till the temple was built, and then they *waited on their office* there, [[1 Chronicles 6#32]]. When they came to that stately magnificent house they kept as close both to their office and to their order as they had done in the tabernacle. It is a pity that the preferment of the Levites should ever make them remiss in their business. We have here an account of the three great masters who were employed in the service of the sacred song, with their respective families; for they *waited with their children,* that is, such as descended from them or were allied to them, [[1 Chronicles 6#33]]. Heman, Asaph, and Ethan, were the three that were appointed to this service, one of each of the three houses of the Levites, that there might be an equality in the distribution of this work and honour, and that every one might know his post, such an admirable order was there in this choir service.
|
||||
1. Of the house of Kohath was Heman with his family ([[1 Chronicles 6#33]]), a man of a sorrowful spirit, if it be the same Heman that penned the [[Psalms 88#1..18]], and yet a singer. He was the grandson of Samuel the prophet, the son of Joel, of whom it is said that *he walked not in the ways of Samuel* ([[1 Samuel 8#2..3]]); but it seems, though the son did not, the grandson did. Thus does the blessing entailed on the seed of the upright sometimes pass over one generation and fasten upon the next. And this Heman, though the grandson of that mighty prince, did not think it below him to be a precentor in the house of God. David himself was willing to be a door-keeper. Rather we may look upon this preferment of the grandson in the church as a recompense for the humble modest resignation which the grandfather made of his authority in the state. Many such ways God has of making up his people's losses and balancing their disgraces. Perhaps David, in making Heman the chief, had some respect to his old friend Samuel.
|
||||
2. Of the house of Gershom was Asaph, called *his brother,* because in the same office and of the same tribe, though of another family. He was posted on Heman's right hand in the choir, [[1 Chronicles 6#39]]. Several of the psalms bear his name, being either penned by him or tuned by him as the chief musician. It is plain that he was the penman of some psalms; for we read of those that praised the Lord in the words of David and of Asaph. He was a seer as well as a singer, [[2 Chronicles 29#30]]. His pedigree is traced up here, through names utterly unknown, as high as Levi, [[1 Chronicles 6#39..43]].
|
||||
3. Of the house of Merari was Ethan ([[1 Chronicles 6#44]]), who was appointed to Heman's left hand. His pedigree is also traced up to Levi, [[1 Chronicles 6#47]]. If these were the Heman and Ethan that penned the [[Psalms 88#1..89#52]], there appears no reason here why they should be called *Ezrahites* (see the titles of those psalms), as there does why those should be called so who are mentioned [[1 Chronicles 2#6]], and who were the sons of Zerah.
|
||||
2. There was serving-work, abundance of service to be done *in the tabernacle of the house of God* ([[1 Chronicles 6#48]]), to provide water and fuel,-- to wash and sweep, and carry out ashes,-- to kill, and flay, and boil the sacrifices; and to all such services there were Levites appointed, those of other families, or perhaps those that were not fit to be singers, that had either no good voice or no good ear. *As every one has received the gift, so let him minister.* Those that could not sing must not therefore be laid aside as good for nothing; though they were not fit for that service, there was other service they might be useful in.
|
||||
3. There was sacrificing-work, and that was to be done by the priests only, [[1 Chronicles 6#49]]. They only were to sprinkle the blood and burn the incense; as for *the work of the most holy place,* that was to be done by the high priest only. Each had his work, and they both needed one another and both helped one another in it. Concerning the work of the priests we are here told,
|
||||
1. What was the end they were to have in their eye. They were to *make an atonement for Israel,* to mediate between the people and God; not to magnify and enrich themselves, but to serve the public. They were *ordained for men.* 2. What was the rule they were to have in their eye. They presided in God's house, yet must do as they were bidden, according to all that God commanded. That law the highest are subject to.
|
||||
|
||||
# The Cities of the Levites. (b. c. 1444.)
|
||||
|
||||
## Verses: 54 - 81
|
||||
54 Now these are their dwelling places throughout their castles in their coasts, of the sons of Aaron, of the families of the Kohathites: for theirs was the lot. 55 And they gave them Hebron in the land of Judah, and the suburbs thereof round about it. 56 But the fields of the city, and the villages thereof, they gave to Caleb the son of Jephunneh. 57 And to the sons of Aaron they gave the cities of Judah, namely, Hebron, the city of refuge, and Libnah with her suburbs, and Jattir, and Eshtemoa, with their suburbs, 58 And Hilen with her suburbs, Debir with her suburbs, 59 And Ashan with her suburbs, and Beth-shemesh with her suburbs: 60 And out of the tribe of Benjamin; Geba with her suburbs, and Alemeth with her suburbs, and Anathoth with her suburbs. All their cities throughout their families were thirteen cities. 61 And unto the sons of Kohath, which were left of the family of that tribe, were cities given out of the half tribe, namely, out of the half tribe of Manasseh, by lot, ten cities. 62 And to the sons of Gershom throughout their families out of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali, and out of the tribe of Manasseh in Bashan, thirteen cities. 63 Unto the sons of Merari were given by lot, throughout their families, out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities. 64 And the children of Israel gave to the Levites these cities with their suburbs. 65 And they gave by lot out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, and out of the tribe of the children of Benjamin, these cities, which are called by their names. 66 And the residue of the families of the sons of Kohath had cities of their coasts out of the tribe of Ephraim. 67 And they gave unto them, of the cities of refuge, Shechem in mount Ephraim with her suburbs; they gave also Gezer with her suburbs, 68 And Jokmeam with her suburbs, and Beth-horon with her suburbs, 69 And Aijalon with her suburbs, and Gath-rimmon with her suburbs: 70 And out of the half tribe of Manasseh; Aner with her suburbs, and Bileam with her suburbs, for the family of the remnant of the sons of Kohath. 71 Unto the sons of Gershom were given out of the family of the half tribe of Manasseh, Golan in Bashan with her suburbs, and Ashtaroth with her suburbs: 72 And out of the tribe of Issachar; Kedesh with her suburbs, Daberath with her suburbs, 73 And Ramoth with her suburbs, and Anem with her suburbs: 74 And out of the tribe of Asher; Mashal with her suburbs, and Abdon with her suburbs, 75 And Hukok with her suburbs, and Rehob with her suburbs: 76 And out of the tribe of Naphtali; Kedesh in Galilee with her suburbs, and Hammon with her suburbs, and Kirjathaim with her suburbs. 77 Unto the rest of the children of Merari were given out of the tribe of Zebulun, Rimmon with her suburbs, Tabor with her suburbs: 78 And on the other side Jordan by Jericho, on the east side of Jordan, were given them out of the tribe of Reuben, Bezer in the wilderness with her suburbs, and Jahzah with her suburbs, 79 Kedemoth also with her suburbs, and Mephaath with her suburbs: 80 And out of the tribe of Gad; Ramoth in Gilead with her suburbs, and Mahanaim with her suburbs, 81 And Heshbon with her suburbs, and Jazer with her suburbs.
|
||||
|
||||
We have here an account of the Levites' cities. They are here called their *castles* ([[1 Chronicles 6#54]]), not only because walled and fortified, and well guarded by the country (for it is the interest of every nation to protect its ministers), but because they and their possessions were, in a particular manner, the care of the divine providence: as God was their portion, so God was their protection; and a cottage will be a castle to those that abide under the shadow of the Almighty. This account is much the same with that which we had, [[Joshua 21#1..45]] We need not be critical in comparing them (what good will it do us?) nor will it do any hurt to the credit of the holy scripture if the names of some of the places be not spelt just the same here as they were there. We know it is common for cities to have several names. *Sarum* and *Salisbury, Salop* and *Shrewsbury,* are more unlike than *Hilen* ([[1 Chronicles 6#58]]) and *Holon* ([[Joshua 21#15]]), *Ashan* ([[1 Chronicles 6#59]]) and *Ain* ([[Joshua 21#16]]), *Alemeth* ([[1 Chronicles 6#60]]) and *Almon* ([[Joshua 21#18]]); and time changes names. We are only to observe that in this appointment of cities for the Levites God took care,
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|
||||
1. For the accomplishment of dying Jacob's prediction concerning this tribe, that it should be *scattered in Israel,* [[Genesis 49#7]].
|
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2. For the diffusing of the knowledge of himself and his law to all parts of the land of Israel. Every tribe had Levites' cities in it; and so every room was furnished with a candle, so that none could be ignorant of his duty but it was either his own fault or the Levites'.
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3. For a comfortable maintenance for those that ministered in holy things. Besides their tithes and offerings, they had glebe-lands and cities of their own to dwell in. Some of the most considerable cities of Israel fell to the Levites' lot. Every tribe had benefit by the Levites, and therefore every tribe must contribute to their support. *Let him that is taught in the word communicate to him that teacheth,* and do it cheerfully.
|
||||
@ -0,0 +1,42 @@
|
||||
# Chapter Introduction
|
||||
|
||||
In this chapter we have some account of the genealogies,
|
||||
|
||||
1. Of Issachar, [[1 Chronicles 7#1..5]].
|
||||
2. Of Benjamin, [[1 Chronicles 7#6..12]].
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||||
3. Of Naphtali, [[1 Chronicles 7#13]].
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||||
4. Of Manasseh, [[1 Chronicles 7#14..19]].
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||||
5. Of Ephraim, [[1 Chronicles 7#20..29]].
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||||
6. Of Asher, [[1 Chronicles 7#30..40]]. Here is no account either of Zebulun or Dan. Why they only should be omitted we can assign no reason; only it is the disgrace of the tribe of Dan that idolatry began in that colony of the Danites which fixed in Laish, and called Dan, and there one of the golden calves was set up by Jeroboam. Dan is omitted, [[Revelation 7#4..8]]
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|
||||
# Genealogies. (b. c. 1689.)
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|
||||
## Verses: 1 - 19
|
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1 Now the sons of Issachar were, Tola, and Puah, Jashub, and Shimron, four. 2 And the sons of Tola; Uzzi, and Rephaiah, and Jeriel, and Jahmai, and Jibsam, and Shemuel, heads of their father's house, to wit, of Tola: they were valiant men of might in their generations; whose number was in the days of David two and twenty thousand and six hundred. 3 And the sons of Uzzi; Izrahiah: and the sons of Izrahiah; Michael, and Obadiah, and Joel, Ishiah, five: all of them chief men. 4 And with them, by their generations, after the house of their fathers, were bands of soldiers for war, six and thirty thousand men: for they had many wives and sons. 5 And their brethren among all the families of Issachar were valiant men of might, reckoned in all by their genealogies fourscore and seven thousand. 6 The sons of Benjamin; Bela, and Becher, and Jediael, three. 7 And the sons of Bela; Ezbon, and Uzzi, and Uzziel, and Jerimoth, and Iri, five; heads of the house of their fathers, mighty men of valour; and were reckoned by their genealogies twenty and two thousand and thirty and four. 8 And the sons of Becher; Zemira, and Joash, and Eliezer, and Elioenai, and Omri, and Jerimoth, and Abiah, and Anathoth, and Alameth. All these are the sons of Becher. 9 And the number of them, after their genealogy by their generations, heads of the house of their fathers, mighty men of valour, was twenty thousand and two hundred. 10 The sons also of Jediael; Bilhan: and the sons of Bilhan; Jeush, and Benjamin, and Ehud, and Chenaanah, and Zethan, and Tharshish, and Ahishahar. 11 All these the sons of Jediael, by the heads of their fathers, mighty men of valour, were seventeen thousand and two hundred soldiers, fit to go out for war and battle. 12 Shuppim also, and Huppim, the children of Ir, and Hushim, the sons of Aher. 13 The sons of Naphtali; Jahziel, and Guni, and Jezer, and Shallum, the sons of Bilhah. 14 The sons of Manasseh; Ashriel, whom she bare: (but his concubine the Aramitess bare Machir the father of Gilead: 15 And Machir took to wife the sister of Huppim and Shuppim, whose sister's name was Maachah;) and the name of the second was Zelophehad: and Zelophehad had daughters. 16 And Maachah the wife of Machir bare a son, and she called his name Peresh; and the name of his brother was Sheresh; and his sons were Ulam and Rakem. 17 And the sons of Ulam; Bedan. These were the sons of Gilead, the son of Machir, the son of Manasseh. 18 And his sister Hammoleketh bare Ishod, and Abiezer, and Mahalah. 19 And the sons of Shemida were, Ahian, and Shechem, and Likhi, and Aniam.
|
||||
|
||||
We have here a short view given us,
|
||||
|
||||
1. Of the tribe of Issachar, whom Jacob had compared to a *strong ass, couching between two burdens* ([[Genesis 49#14]]), an industrious tribe, that minded their country business very closely and *rejoiced in their tents,* [[Deuteronomy 33#18]]. And here it appears,
|
||||
1. That they were a numerous tribe; for they had many wives. So fruitful their country was that they saw no danger of over-stocking the pasture, and so ingenious the people were that they could find work for all hands. Let no people complain of their numbers, provided they suffer none to be idle.
|
||||
2. That they were a valiant tribe, *men of might* ([[1 Chronicles 7#2]]; [[1 Chronicles 7#5]]), *chief men,* [[1 Chronicles 7#3]]. Those that were inured to labour and business were of all men the fittest to serve their country when there was occasion, The number of the respective families, as taken in the days of David, is here set down, amounting in the whole to above 145,000 men fit for war. The account, some think, was taken when Joab numbered the people, [[2 Samuel 24#1..25]] But I rather think it refers to some other computation that was made, perhaps among themselves, because it is said ([[1 Chronicles 27#24]]) that that account was not inserted in the chronicles of king David, it having offended God.
|
||||
2. Of the tribe of Benjamin. Some account is here given of this tribe, but much larger in the next chapter. The militia of this tribe scarcely reached to 60,000; but they are said to be *mighty men of valour,* [[1 Chronicles 7#7]]; [[1 Chronicles 7#9]]; [[1 Chronicles 7#11]]. *Benjamin shall ravin as a wolf,* [[Genesis 49#27]]. It was the honour of this tribe that it produced Saul the first king, and more its honour that it adhered to the rightful kings of the house of David when the other tribes revolted. Here is mention ([[1 Chronicles 7#12]]) of Hushim the sons of Aher. The sons of Dan are said to be *Hushim* ([[Genesis 46#23]]), and therefore some read Aher appellatively, *Hushim*-- the *sons of another* (that is, another of Jacob's sons) or the sons of a stranger, which Israelites should not be, but such the Danites were when they set up Micah's graven and molten image among them.
|
||||
3. Of the tribe of Naphtali, [[1 Chronicles 7#13]]. The first fathers only of that tribe are named, the very same that we shall find, [[Genesis 46#24]], only that *Shillem* there is *Shallum* here. None of their descendents are named, perhaps because their genealogies were lost.
|
||||
4. Of the tribe of Manasseh, that part of it which was seated within Jordan; for of the other part we had some account before, [[1 Chronicles 5#23..26]], &c. Of this tribe observe,
|
||||
1. That one of them married an Aramitess, that is, a Syrian, [[1 Chronicles 7#14]]. This was during their bondage in Egypt, so early did they begin to mingle with the nations.
|
||||
2. That, though the father married a Syrian, Machir, the son of that marriage, perhaps seeing the inconvenience of it in his father's house, took to wife a daughter of Benjamin, [[1 Chronicles 7#15]]. It is good for the children to take warning by their father's mistakes and not stumble at the same stone.
|
||||
3. Here is mention of Bedan ([[1 Chronicles 7#17]]), who perhaps is the same with that Bedan who is mentioned as one of Israel's deliverers, [[1 Samuel 12#11]]. Jair perhaps, who was of Manasseh ([[Judges 10#3]]), was the man.
|
||||
|
||||
# Genealogies. (b. c. 1630.)
|
||||
|
||||
## Verses: 20 - 40
|
||||
20 And the sons of Ephraim; Shuthelah, and Bered his son, and Tahath his son, and Eladah his son, and Tahath his son, 21 And Zabad his son, and Shuthelah his son, and Ezer, and Elead, whom the men of Gath that were born in that land slew, because they came down to take away their cattle. 22 And Ephraim their father mourned many days, and his brethren came to comfort him. 23 And when he went in to his wife, she conceived, and bare a son, and he called his name Beriah, because it went evil with his house. 24 (And his daughter was Sherah, who built Beth-horon the nether, and the upper, and Uzzen-sherah.) 25 And Rephah was his son, also Resheph, and Telah his son, and Tahan his son, 26 Laadan his son, Ammihud his son, Elishama his son, 27 Non his son, Jehoshua his son. 28 And their possessions and habitations were, Bethel and the towns thereof, and eastward Naaran, and westward Gezer, with the towns thereof; Shechem also and the towns thereof, unto Gaza and the towns thereof: 29 And by the borders of the children of Manasseh, Beth-shean and her towns, Taanach and her towns, Megiddo and her towns, Dor and her towns. In these dwelt the children of Joseph the son of Israel. 30 The sons of Asher; Imnah, and Isuah, and Ishuai, and Beriah, and Serah their sister. 31 And the sons of Beriah; Heber, and Malchiel, who is the father of Birzavith. 32 And Heber begat Japhlet, and Shomer, and Hotham, and Shua their sister. 33 And the sons of Japhlet; Pasach, and Bimhal, and Ashvath. These are the children of Japhlet. 34 And the sons of Shamer; Ahi, and Rohgah, Jehubbah, and Aram. 35 And the sons of his brother Helem; Zophah, and Imna, and Shelesh, and Amal. 36 The sons of Zophah; Suah, and Harnepher, and Shual, and Beri, and Imrah, 37 Bezer, and Hod, and Shamma, and Shilshah, and Ithran, and Beera. 38 And the sons of Jether; Jephunneh, and Pispah, and Ara. 39 And the sons of Ulla; Arah, and Haniel, and Rezia. 40 All these were the children of Asher, heads of their father's house, choice and mighty men of valour, chief of the princes. And the number throughout the genealogy of them that were apt to the war and to battle was twenty and six thousand men.
|
||||
|
||||
We have here an account,
|
||||
|
||||
1. Of the tribe of Ephraim. Great things we read of that tribe when it came to maturity. Here we have an account of the disasters of its infancy, while it was in Egypt as it should seem; for Ephraim himself was alive when those things were done, which yet is hard to imagine if it were, as is here computed, seven generations off. Therefore I am apt to think that either it was another Ephraim or that those who were slain were the immediate sons of that Ephraim that was the son of Joseph. In this passage, which is related here only, we have,
|
||||
1. The great breach that was made upon the family of Ephraim. The men of Gath, Philistines, giants, slew many of the sons of that family, *because they came down to take away their cattle,* [[1 Chronicles 7#21]]. It is uncertain who were the aggressors here. Some make the men of Gath the aggressors, men *born in the land of Egypt,* but now resident in Gath, supposing that they came down into the land of Goshen, to drive away the Ephraimites' cattle, and slew the owners, because they stood up in the defence of them. Many a man's life has been exposed and betrayed by his wealth; so far is it from being a strong city. Others think that the Ephraimites made a descent upon the men of Gath to plunder them, presuming that the time had come when they should be put in possession of Canaan; but they paid dearly for their rashness and precipitation. Those that will not wait God's time cannot expect God's blessing. I rather think that the men of Gath came down upon the Ephraimites, because the Israelites in Egypt were shepherds, not soldiers, abounded in cattle of their own, and therefore were not likely to venture their lives for their neighbours' cattle: and the words may be read, *The men of Gath slew them, for they came down to take away their cattle.* Zabad the son of Ephraim, and Shuthelah, and Ezer, and Elead (his grandchildren), were, as Dr. Lightfoot thinks, the men that were slain. Jacob had foretold that the seed of Ephraim should become a *multitude of nations* ([[Genesis 48#19]]), and yet that plant is thus nipped in the bud. God's providences often seem to contradict his promises; but, when they do so, they really magnify the promise, and make the performance of it, notwithstanding, so much more illustrious. The Ephraimites were the posterity of Joseph, and yet his power could not protect them, though some think he was yet living. The sword devours one as well as another.
|
||||
2. The great grief which oppressed the father of the family hereupon: *Ephraim mourned many days.* Nothing brings the aged to the grave with more sorrow than their following the young that descend from them to the grave first, especially if in blood. It is often the burden of those that live to be old that they see those go before them of whom they said, *These same shall comfort us.* It was a brotherly friendly office which his brethren did, when *they came to comfort him* under this great affliction, to express their sympathy with him and concern for him, and to suggest that to him which would support and quiet him under this sad providence. Probably they reminded him of the promise of increase which Jacob had blessed him when he laid his right hand upon his head. Although his house was not so with God as he hoped, but a house of mourning, a shattered family, yet that promise was sure, [[2 Samuel 23#5]].
|
||||
3. The repair of this breach, in some measure, by addition of another son to his family in his old age ([[1 Chronicles 7#23]]), like Seth, *another seed instead of that of Abel whom Cain slew,* [[Genesis 4#25]]. When God thus restores comfort to his mourners, *makes glad according to the days wherein he afflicted,* setting the mercies over against the crosses, we ought therein to take notice of the kindness and tenderness of divine Providence; it is as if *it repented God concerning his servants,* [[Psalms 90#13]]; [[Psalms 90#15]]. Yet joy that a man was born into his family could not make him forget his grief; for he gives a melancholy name to his son, *Beriah-- in trouble,* for he was born when the family was in mourning, when *it went evil with his house.* It is good to have in remembrance the affliction and the misery, the wormwood and the gall, that our souls may be *humbled within us,* [[Lamentations 3#19..20]]. What name more proper for *man that is born of a woman* than *Beriah,* because born into a troublesome world? It is added, as a further honour to the house of Ephraim,
|
||||
1. That a daughter of that tribe, *Sherah* by name, at the time of Israel's setting in Canaan, built some cities, either at her own charge or by her own care; one of them bore her name, *Uzzen-sherah,* [[1 Chronicles 7#24]]. A virtuous woman may be as great an honour and blessing to a family as a mighty man.
|
||||
2. That a son of that tribe was employed in the conquest of Canaan, *Joshua the son of Nun,* [[1 Chronicles 7#27]]. In this also the breach made on Ephraim's family was further repaired; and perhaps the resentment of this injury formerly done by the Canaanites to the Ephraimites might make him more vigorous in the war.
|
||||
2. Of the tribe of Asher. Some men of note of that tribe are here named. Their militia was not numerous in comparison with some other tribes, only 26,000 men in all; but their princes were *choice and mighty men of valour, chief of the princes* ([[1 Chronicles 7#40]]), and perhaps it was their wisdom that they coveted not to make their trained bands numerous, but rather to have a few, and those apt to the war and serviceable men.
|
||||
@ -0,0 +1,31 @@
|
||||
# Chapter Introduction
|
||||
|
||||
We had some account given us of Benjamin in the foregoing chapter; here we have a larger catalogue of the great men of that tribe.
|
||||
|
||||
1. Because of that tribe Saul came, the first king of Israel, to the story of whom the sacred writer is hastening, [[1 Chronicles 10#1]].
|
||||
2. Because that tribe clave to Judah, inhabited much of Jerusalem, was one of the two tribes that went into captivity, and returned back; and that story also he has an eye to, [[1 Chronicles 9#1]]. Here is,
|
||||
1. Some of the heads of that tribe named, [[1 Chronicles 8#1..32]].
|
||||
2. A more particular account of the family of Saul, [[1 Chronicles 8#30..40]].
|
||||
|
||||
# Genealogies. (b. c. 1660.)
|
||||
|
||||
## Verses: 1 - 32
|
||||
1 Now Benjamin begat Bela his firstborn, Ashbel the second, and Aharah the third, 2 Nohah the fourth, and Rapha the fifth. 3 And the sons of Bela were, Addar, and Gera, and Abihud, 4 And Abishua, and Naaman, and Ahoah, 5 And Gera, and Shephuphan, and Huram. 6 And these are the sons of Ehud: these are the heads of the fathers of the inhabitants of Geba, and they removed them to Manahath: 7 And Naaman, and Ahiah, and Gera, he removed them, and begat Uzza, and Ahihud. 8 And Shaharaim begat children in the country of Moab, after he had sent them away; Hushim and Baara were his wives. 9 And he begat of Hodesh his wife, Jobab, and Zibia, and Mesha, and Malcham, 10 And Jeuz, and Shachia, and Mirma. These were his sons, heads of the fathers. 11 And of Hushim he begat Abitub, and Elpaal. 12 The sons of Elpaal; Eber, and Misham, and Shamed, who built Ono, and Lod, with the towns thereof: 13 Beriah also, and Shema, who were heads of the fathers of the inhabitants of Aijalon, who drove away the inhabitants of Gath: 14 And Ahio, Shashak, and Jeremoth, 15 And Zebadiah, and Arad, and Ader, 16 And Michael, and Ispah, and Joha, the sons of Beriah; 17 And Zebadiah, and Meshullam, and Hezeki, and Heber, 18 Ishmerai also, and Jezliah, and Jobab, the sons of Elpaal; 19 And Jakim, and Zichri, and Zabdi, 20 And Elienai, and Zilthai, and Eliel, 21 And Adaiah, and Beraiah, and Shimrath, the sons of Shimhi; 22 And Ishpan, and Heber, and Eliel, 23 And Abdon, and Zichri, and Hanan, 24 And Hananiah, and Elam, and Antothijah, 25 And Iphedeiah, and Penuel, the sons of Shashak; 26 And Shamsherai, and Shehariah, and Athaliah, 27 And Jaresiah, and Eliah, and Zichri, the sons of Jeroham. 28 These were heads of the fathers, by their generations, chief men. These dwelt in Jerusalem. 29 And at Gibeon dwelt the father of Gibeon; whose wife's name was Maachah: 30 And his firstborn son Abdon, and Zur, and Kish, and Baal, and Nadab, 31 And Gedor, and Ahio, and Zacher. 32 And Mikloth begat Shimeah. And these also dwelt with their brethren in Jerusalem, over against them.
|
||||
|
||||
There is little or nothing of history in all these verses; we have not therefore much to observe.
|
||||
|
||||
1. As to the difficulties that occur in this and the foregoing genealogies we need not perplex ourselves. I presume Ezra took them as he found them *in the books of the kings of Israel and Judah* ([[1 Chronicles 9#1]]), according as they were given in by the several tribes, each observing what method they thought fit. Hence some *as*cend, others *de*secnd; some have *numbers* affixed, others *places;* some have historical remarks intermixed, others have not; some are shorter, others longer; some agree with other records, others differ; some, it is likely, were torn, erased, and blotted, others more legible. Those of Dan and Reuben were entirely lost. This holy man wrote as he was moved by the Holy Ghost; but there was no necessity for the making up of the defects, no, nor for the rectifying of the mistakes, of these genealogies by inspiration. It was sufficient that he copied them out as they came into his hand, or so much of them as was requisite to the present purpose, which was the directing of the returned captives to settle as nearly as they could with those of their own family, and in the places of their former residence. We may suppose that many things in these genealogies which to us seem intricate, abrupt, and perplexed, were plain and easy to them then (who knew how to fill up the deficiencies) and abundantly answered the intention of the publishing of them.
|
||||
2. Many great and mighty nations there were now in being upon earth, and many illustrious men in them, whose names are buried in perpetual oblivion, while the names of multitudes of the Israel of God are here carefully preserved in everlasting remembrance. They are *Jasher, Jeshurun-- just ones,* and *the memory of the just is blessed.* Many of these we have reason to fear, came short of everlasting honour (for even the wicked kings of Judah come into the genealogy), yet the perpetuating of their names here was a figure of the writing of the names of all God's spiritual Israel in the Lamb's book of life.
|
||||
3. This tribe of Benjamin was once brought to a very low ebb, in the time of the judges, upon the occasion of the iniquity of Gibeah, when only 600 men escaped the sword of justice; and yet, in these genealogies, it makes as good a figure as almost any of the tribes: for it is the honour of God to help the weakest and raise up those that are most diminished and abased.
|
||||
4. Here is mention of one Ehud ([[1 Chronicles 8#6]]), in the preceding verse of one Gera ([[1 Chronicles 8#5]]) and ([[1 Chronicles 8#8]]) of one that descended from him, that *begat children in the country of Moab,* which inclines me to think it was that Ehud who was the second of the judges of Israel; for he is said to be *the son of Gera* and *a Benjamite* ([[Judges 3#15]]), and he delivered Israel from the oppression of the Moabites by killing the king of Moab, which might give him a greater sway in the country of Moab than we find evidence of in his history and might occasion some of his posterity to settle there.
|
||||
5. Here is mention of some of the Benjamites that *drove away the inhabitants of Gath* ([[1 Chronicles 8#13]]), perhaps those that had slain the Ephraimites ([[1 Chronicles 7#21]]) or their posterity, by way of reprisal: and one of those that did this piece of justice was named *Beriah* too, that name in which the memorial of that injury was preserved.
|
||||
6. Particular notice is taken of those that *dwelt in Jerusalem* ([[1 Chronicles 8#28]] and again [[1 Chronicles 8#32]]), that those whose ancestors had had their residence there might thereby be induced, at their return from captivity, to settle there too, which, for aught that appears, few were willing to do, because it was the post of danger: and therefore we find ([[Nehemiah 11#2]]) *the people blessed those that willingly offered themselves to dwell at Jerusalem,* the greater part being inclined to prefer the cities of Judah. Those whose godly parents had their conversation in the new Jerusalem should thereby be engaged to set their faces thitherward and pursue the way thither, whatever it cost them.
|
||||
|
||||
# Genealogies. (b. c. 700.)
|
||||
|
||||
## Verses: 33 - 40
|
||||
33 And Ner begat Kish, and Kish begat Saul, and Saul begat Jonathan, and Malchishua, and Abinadab, and Esh-baal. 34 And the son of Jonathan was Merib-baal; and Merib-baal begat Micah. 35 And the sons of Micah were, Pithon, and Melech, and Tarea, and Ahaz. 36 And Ahaz begat Jehoadah; and Jehoadah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza, 37 And Moza begat Binea: Rapha was his son, Eleasah his son, Azel his son: 38 And Azel had six sons, whose names are these, Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan. All these were the sons of Azel. 39 And the sons of Eshek his brother were, Ulam his firstborn, Jehush the second, and Eliphelet the third. 40 And the sons of Ulam were mighty men of valour, archers, and had many sons, and sons' sons, a hundred and fifty. All these are of the sons of Benjamin.
|
||||
|
||||
It is observable that among all the genealogies of the tribes there is no mention of any of the kings of Israel after the defection from the house of David, much less of their families; not a word of Jeroboam's house or Baasha's, of Umri's or Jehu's; for they were all idolaters. But of the family of Saul, which was the royal family before the elevation of David, we have here a particular account.
|
||||
|
||||
1. Before Saul, Kish and Ner only are named, his father and grandfather, [[1 Chronicles 8#33]]. His pedigree is carried higher [[1 Samuel 9#1]], only there Kish is said to be *the son of Abiel,* here *of Ner.* He was in truth the son of Ner but the grandson of Abiel, as appears by [[1 Samuel 14#51]], where it is said that *Ner was the son of Abiel,* and that Abner, who was the son of Ner, was Saul's uncle (that is, his father's brother); therefore his father was also the son of Ner. It is common in all languages to put sons for grandsons and other descendents, much more in the scanty language of the [[Hebrews 2#1..18]]. After Saul, divers of his sons are named, but the posterity of none of them, save Jonathan only, who was blessed with numerous issue and those honoured with a place in the sacred genealogies for the sake of his sincere kindness to David. The line of Jonathan is drawn down here for about ten generations. Perhaps David was, in a particular manner, careful to preserve that, and assigned it a page by itself, because of the covenant made between his seed and Jonathan's seed forever, [[1 Samuel 20#15]]; [[1 Samuel 20#23]]; [[1 Samuel 20#42]]. This genealogy ends in Ulam, whose family became famous in the tribe of Benjamin for the number of its valiant men. Of that one man's posterity there were, as it should seem, at one time, 150 archers brought into the field of battle, that were *mighty men of valour,* [[1 Chronicles 8#40]]. That is taken notice of concerning them which is more a man's praise than his pomp or wealth is, that they were qualified to serve their country.
|
||||
@ -0,0 +1,48 @@
|
||||
# Chapter Introduction
|
||||
|
||||
This chapter intimates to us that one end of recording all these genealogies was to direct the Jews, now that they had returned out of captivity, with whom to incorporate and where to reside; for here we have an account of those who first took possession of Jerusalem after their return from Babylon, and began the rebuilding of it upon the old foundation.
|
||||
|
||||
1. The Israelites, [[1 Chronicles 9#2..9]].
|
||||
2. The priests, [[1 Chronicles 9#10..13]].
|
||||
3. The Levites and other Nethinim, [[1 Chronicles 9#14..26]].
|
||||
4. Here is the particular charge of some of the priests and Levites, [[1 Chronicles 9#27..34]].
|
||||
5. A repetition of the genealogy of king Saul, [[1 Chronicles 9#35..44]].
|
||||
|
||||
# Genealogies. (b. c. 700.)
|
||||
|
||||
## Verses: 1 - 13
|
||||
1 So all Israel were reckoned by genealogies; and, behold, they were written in the book of the kings of Israel and Judah, who were carried away to Babylon for their transgression. 2 Now the first inhabitants that dwelt in their possessions in their cities were, the Israelites, the priests, Levites, and the Nethinims. 3 And in Jerusalem dwelt of the children of Judah, and of the children of Benjamin, and of the children of Ephraim, and Manasseh; 4 Uthai the son of Ammihud, the son of Omri, the son of Imri, the son of Bani, of the children of Pharez the son of Judah. 5 And of the Shilonites; Asaiah the firstborn, and his sons. 6 And of the sons of Zerah; Jeuel, and their brethren, six hundred and ninety. 7 And of the sons of Benjamin; Sallu the son of Meshullam, the son of Hodaviah, the son of Hasenuah, 8 And Ibneiah the son of Jeroham, and Elah the son of Uzzi, the son of Michri, and Meshullam the son of Shephathiah, the son of Reuel, the son of Ibnijah; 9 And their brethren, according to their generations, nine hundred and fifty and six. All these men were chief of the fathers in the house of their fathers. 10 And of the priests; Jedaiah, and Jehoiarib, and Jachin, 11 And Azariah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of the house of God; 12 And Adaiah the son of Jeroham, the son of Pashur, the son of Malchijah, and Maasiai the son of Adiel, the son of Jahzerah, the son of Meshullam, the son of Meshillemith, the son of Immer; 13 And their brethren, heads of the house of their fathers, a thousand and seven hundred and threescore; very able men for the work of the service of the house of God.
|
||||
|
||||
[[1 Chronicles 9#1]] looks back upon the foregoing genealogies, and tells us they were gathered out of *the books of the kings of Israel and Judah,* not that which we have in the canon of scripture, but another civil record, which was authentic, as the king's books with us. Mentioning Israel and Judah, the historian takes notice of their being *carried away to Babylon for their transgression.* Let that judgment never be forgotten, but ever be remembered, for warning to posterity to take heed of those sins that brought it upon them. Whenever we speak of any calamity that has befallen us, it is good to add this, "it was for my transgression," that God may be justified and clear when he judges. Then follows an account of the first inhabitants, after their return from captivity, that dwelt in their cities, especially in Jerusalem.
|
||||
|
||||
1. The Israelites. That general name is used ([[1 Chronicles 9#2]]) because with those of Judah and Benjamin there were many of Ephraim and Manasseh, and the other ten tribes ([[1 Chronicles 9#3]]), such as had escaped to Judah when the body of the ten tribes were carried captive or returned to Judah upon the revolutions in Assyria, and so went into captivity with them, or met them when they were in Babylon, associated with them, and so shared in the benefit of their enlargement. It was foretold that the *children of Judah and of Israel* should be *gathered together and come up out of the land* ([[Hosea 1#11]]), and that they should be one nation again, [[Ezekiel 37#22]]. Trouble drives those together that have been at variance; and the pieces of metal that had been separated will run together again when melted in the same crucible. Many both of Judah and Israel staid behind in captivity; but some of both, whose spirit God stirred up, enquired the way to Zion again. Divers are here named, and many more numbered, who were *chief of the fathers* ([[1 Chronicles 9#9]]), who ought to be remembered with honour, as Israelites indeed.
|
||||
2. The priests, [[1 Chronicles 9#10]]. It was their praise that they came with the first. Who should lead in a good work if the priests, the Lord's ministers, do not? It was the people's praise that they would not come without them; for who but the priests should keep knowledge? Who but the priests should bless them in the name of the Lord?
|
||||
1. It is said of one of them that he was *the ruler of the house of God* ([[1 Chronicles 9#11]]) not the chief ruler, for Joshua was then the high priest, but the sagan, and the next under him, his deputy, who perhaps applied more diligently to the business than the high priest himself. In the house of God it is requisite that there be rulers, not to make new laws, but to take care that the laws of God be duly observed by priests as well as people.
|
||||
2. It is said of many of them that they were *very able men for the service of the house of God,* [[1 Chronicles 9#13]]. In the house of God there is service to be done, constant service; and it is well for the church when those are employed in that service who are qualified for it, *able ministers of the New Testament,* [[2 Corinthians 3#6]]. The service of the temple was such as required at all times, especially in this critical juncture, when they had newly come out of Babylon, great courage and vigour of mind, as well as strength of body; and therefore they are praised as *mighty men of valour.*
|
||||
|
||||
# Genealogies; the Employment of the Priests. (b. c. 1400.)
|
||||
|
||||
## Verses: 14 - 34
|
||||
14 And of the Levites; Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, of the sons of Merari; 15 And Bakbakkar, Heresh, and Galal, and Mattaniah the son of Micah, the son of Zichri, the son of Asaph; 16 And Obadiah the son of Shemaiah, the son of Galal, the son of Jeduthun, and Berechiah the son of Asa, the son of Elkanah, that dwelt in the villages of the Netophathites. 17 And the porters were, Shallum, and Akkub, and Talmon, and Ahiman, and their brethren: Shallum was the chief; 18 Who hitherto waited in the king's gate eastward: they were porters in the companies of the children of Levi. 19 And Shallum the son of Kore, the son of Ebiasaph, the son of Korah, and his brethren, of the house of his father, the Korahites, were over the work of the service, keepers of the gates of the tabernacle: and their fathers, being over the host of the Lord, were keepers of the entry. 20 And Phinehas the son of Eleazar was the ruler over them in time past, and the Lord was with him. 21 And Zechariah the son of Meshelemiah was porter of the door of the tabernacle of the congregation. 22 All these which were chosen to be porters in the gates were two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the seer did ordain in their set office. 23 So they and their children had the oversight of the gates of the house of the Lord, namely, the house of the tabernacle, by wards. 24 In four quarters were the porters, toward the east, west, north, and south. 25 And their brethren, which were in their villages, were to come after seven days from time to time with them. 26 For these Levites, the four chief porters, were in their set office, and were over the chambers and treasuries of the house of God. 27 And they lodged round about the house of God, because the charge was upon them, and the opening thereof every morning pertained to them. 28 And certain of them had the charge of the ministering vessels, that they should bring them in and out by tale. 29 Some of them also were appointed to oversee the vessels, and all the instruments of the sanctuary, and the fine flour, and the wine, and the oil, and the frankincense, and the spices. 30 And some of the sons of the priests made the ointment of the spices. 31 And Mattithiah, one of the Levites, who was the firstborn of Shallum the Korahite, had the set office over the things that were made in the pans. 32 And other of their brethren, of the sons of the Kohathites, were over the showbread, to prepare it every sabbath. 33 And these are the singers, chief of the fathers of the Levites, who remaining in the chambers were free: for they were employed in that work day and night. 34 These chief fathers of the Levites were chief throughout their generations; these dwelt at Jerusalem.
|
||||
|
||||
We have here a further account of the good posture which the affairs of religion were put into immediately upon the return of the people out of Babylon. They had smarted for their former neglect of ordinances and under the late want of ordinances. Both these considerations made them very zealous and forward in setting up the worship of God among them; so they began their worship of God at the right end. Instances hereof we have here.
|
||||
|
||||
1. Before the house of the Lord was built they had the house of the tabernacle, a plain and movable tent, which they made use of in the mean time. Those that cannot yet reach to have a temple must not be without a tabernacle, but be thankful for that and make the best of it. Never let God's work be left undone for want of a place to do it in.
|
||||
2. In allotting to the priests and Levites their respective employments, they had an eye to the model that was drawn up by David, and Samuel the seer, [[1 Chronicles 9#22]]. Samuel, in his time, had drawn the scheme of it, and laid the foundation, though the ark was then in obscurity, and David afterwards finished it, and both acted by immediate direction from God. Or David, as soon as he was anointed had this matter in his mind and consulted Samuel about it, though he was then in his troubles, and the plan was formed in concert between them. This perhaps had been little regarded for many ages; but now, after a long interruption, it was revived. In dividing the work, they observed these ancient land-marks.
|
||||
3. The most of them dwelt at Jerusalem ([[1 Chronicles 9#34]]), yet there were some that dwelt in the villages ([[1 Chronicles 9#16]]; [[1 Chronicles 9#22]]), because, it may be, there was not yet room for them in Jerusalem. However they were employed in the service of the tabernacle ([[1 Chronicles 9#25]]): *They were to come after seven days from time to time.* They had their week's attendance in their turns.
|
||||
4. Many of the Levites were employed as porters at the gates of the house of God, four chief porters ([[1 Chronicles 9#26]]), and, under them, others, to the number of 212, [[1 Chronicles 9#22]]. They had the oversight of the gates ([[1 Chronicles 9#23]]), were keepers of the *thresholds,* as in the margin ([[1 Chronicles 9#19]]), and keepers of the entry. This seemed a mean office; and yet David would rather have it than *dwell in the tents of wickedness,* [[Psalms 84#10]]. Their office was,
|
||||
1. To open the doors of God's house every morning ([[1 Chronicles 9#27]]) and shut them at night.
|
||||
2. To keep off the unclean, and hinder those from thrusting in that were forbidden by the law.
|
||||
3. To direct and introduce into the courts of the Lord those that came thither to worship, and to show them where to go and what to do, that they might not incur punishment. This required care, and diligence, and constant attendance. Ministers have work to do of this kind.
|
||||
5. Here is one Phinehas, a son of Eleazar, that is said to be a *ruler over them in time past* ([[1 Chronicles 9#20]]), not the famous high priest of that name, but (as is supposed) an eminent Levite, of whom it is here said that *the Lord was with him,* or (as the Chaldee reads it) *the Word of the Lord was his helper*-- the eternal Word, who is *Jehovah, the mighty one on whom help is laid.*
|
||||
6. It is said of some of them that, because the charge was upon them, *they lodged round about the house of God,* [[1 Chronicles 9#27]]. It is good for ministers to be near their work, that they may give themselves wholly to it. The Levites pitched about the tabernacle when they marched through the wilderness. Then they were porters in one sense, bearing the burdens of the sanctuary, now porters in another sense, attending the gates and the doors-- in both instances keeping the charge of the sanctuary.
|
||||
7. Every one knew his charge. Some were entrusted with the plate, the ministering vessels, to bring them in and out by tale, [[1 Chronicles 9#28]]. Others were appointed to prepare the fine flour, wine, oil, &c., [[1 Chronicles 9#29]]. Others, that were priests, made up the holy anointing oil, [[1 Chronicles 9#30]]. Others took care of the meat-offerings, [[1 Chronicles 9#31]]. Others of the show-bread, [[1 Chronicles 9#32]]. As in other great houses, so in God's house, the work is likely to be done well when every one knows the duty of his place and makes a business of it. God is the God of order: but that which is every body's work will be nobody's work.
|
||||
8. The singers *were employed in that work day and night,* [[1 Chronicles 9#33]]. They were the *chief fathers of the Levites* that made a business of it, not mean singing-men, that made a trade of it. They remained in the chambers of the temple, that they might closely and constantly attend it, and were therefore excused from all other services. It should seem, some companies were continually singing, at least at stated hours, both day and night. Thus was God continually praised, as it is fit he should be who is continually doing good. Thus devout people might, at any hour, have assistance in their devotion. Thus was the temple a figure of the heavenly one, where they *rest not day nor night* from praising God, [[Revelation 4#8]]. *Blessed are those that dwell in thy house; they will be still praising thee.*
|
||||
|
||||
# Genealogies. (b. c. 1400.)
|
||||
|
||||
## Verses: 35 - 44
|
||||
35 And in Gibeon dwelt the father of Gibeon, Jehiel, whose wife's name was Maachah: 36 And his firstborn son Abdon, then Zur, and Kish, and Baal, and Ner, and Nadab, 37 And Gedor, and Ahio, and Zechariah, and Mikloth. 38 And Mikloth begat Shimeam. And they also dwelt with their brethren at Jerusalem, over against their brethren. 39 And Ner begat Kish; and Kish begat Saul; and Saul begat Jonathan, and Malchishua, and Abinadab, and Eshbaal. 40 And the son of Jonathan was Merib-baal: and Merib-baal begat Micah. 41 And the sons of Micah were, Pithon, and Melech, and Tahrea, and Ahaz. 42 And Ahaz begat Jarah; and Jarah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza; 43 And Moza begat Binea; and Rephaiah his son, Eleasah his son, Azel his son. 44 And Azel had six sons, whose names are these, Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan: these were the sons of Azel.
|
||||
|
||||
[[1 Chronicles 9#35..44]] are the very same with [[1 Chronicles 8#29..38]], giving an account of the ancestors of Saul and the posterity of Jonathan. *There* it is the conclusion of the genealogy of Benjamin; *here* it is an introduction to the story of Saul. We take the repetition as we find it; but if we admit that there are in the originals, especially in these books, some errors of the transcribers, I should be tempted to think this repetition arose from a blunder. Some one, in copying out these genealogies, having written those words, [[1 Chronicles 9#34]] (*These dwelt in Jerusalem*), cast his eye on the same words, [[1 Chronicles 8#28]]. (*These dwelt in Jerusalem*), and so went on with what followed there, instead of going on with what followed here; and, when he perceived his mistake, was loth to make a blot in his book, and so let it stand. We have a rule in our law, *Redundans non nocet*-- *Redundancies do no harm.*
|
||||
|
||||
@ -0,0 +1,14 @@
|
||||
# Chapter Introduction
|
||||
|
||||
**AN**
|
||||
|
||||
|
||||
# W I T H P R A C T I C A L O B S E R V A T I O N S,
|
||||
In common things repetition is thought needless and nauseous; but, in sacred things, *precept must be upon precept and line upon line. To me,* says the apostle, *to write the same things is not grievous, but for you it is safe,*[[Philippians 3#1]]. These books of Chronicles are in a great measure repetition; so are much of the second and third of the four evangelists: and yet there are no tautologies either here or there no *vain repetitions.* We may be ready to think that of all the books of holy scripture we could best spare these two books of Chronicles. Perhaps we might, and yet we could ill spare them: for there are many most excellent useful things in them, which we find not elsewhere. And as for what we find here which we have already met with,
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1. It might be of great use to those who lived when these books were first published, before the canon of the Old Testament was completed and the particles of it put together; for it would remind them of what was more fully related in the other books. Abstracts, abridgments, and references, are of use in divinity as well as law. That, perhaps, may not be said in vain which yet has been said before.
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2. It is still of use, that *out of the mouth of two witnesses every word may be established,* and, being inculcated, may be remembered. The penman of these books is supposed to be Ezra, that *ready scribe in the law of the Lord,* [[Ezra 7#6]]. It is a groundless story of that apocryphal writer ([[]], &c.) that, all the law being burnt, Ezra was divinely inspired to write it all over again, which yet might take rise from the books of Chronicles, where we find, though not all the same story repeated, yet the names of all those who were the subjects of that story. These books are called in the Hebrew *words of days*-- journals or annals, because, by divine direction, collected out of some public and authentic records. The collection was made after the captivity, and yet the language of the originals, written before, it sometimes retained, as [[2 Chronicles 5#9]], *there it is unto this day,* which must have been written before the destruction of the temple. The
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70. calls it a book ***Paraleipomenon***-- of *things left,* or overlooked, by the preceding historians; and several such things there are in it. It is the rereward, the gathering host, of this sacred camp, which gathers up what remained, that nothing might be lost. In this first book we have,
|
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1. A collection of sacred genealogies, from Adam to David: and they are none of those which the apostle calls *endless genealogies,* but have their use and end in Christ, [[1 Chronicles 1#1..9#44]] Divers little passages of history are here inserted which we had not before.
|
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2. A repetition of the history of the translation of the kingdom from Saul to David, and of the triumph of David's reign, with large additions, [[1 Chronicles 10#1..21#30]]
|
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3. An original account of the settlement David made of the ecclesiastical affairs, and the preparation he made for the building of the temple, [[1 Chronicles 22#1..29#30]] These are *words of days,* of the oldest days, of the best days, of the Old-Testament church. The reigns of kings and dates of kingdoms, as well as the lives of common persons, are reckoned by *days;* for a little time often gives a great turn, and yet all time is nothing to eternity.
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@ -0,0 +1,63 @@
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# Chapter Introduction
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In this chapter we have,
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|
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1. The preface or introduction to the whole epistle, [[1 Corinthians 1#1..9]].
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2. One principal occasion of writing it hinted, namely, their divisions and the origin of them, [[1 Corinthians 1#10..13]].
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3. An account of Paul's ministry among them, which was principally preaching the gospel, [[1 Corinthians 1#14..17]].
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4. The manner wherein he preached the gospel, and the different success of it, with an account how admirably it was fitted to bring glory to God and beat down the pride and vanity of men, [[1 Corinthians 1#17..31]].
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# The Apostle's Salutation. (a. d. 57.)
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## Verses: 1 - 9
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1 Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, 2 Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: 3 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. 4 I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; 5 That in every thing ye are enriched by him, in all utterance, and in all knowledge; 6 Even as the testimony of Christ was confirmed in you: 7 So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: 8 Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. 9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
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|
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We have here the apostle's preface to his whole epistle, in which we may take notice,
|
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|
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1. Of the inscription, in which, according to the custom of writing letters then, the name of the person by whom it was written and the persons to whom it was written are both inserted.
|
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1. It is an epistle from Paul, the apostle of the Gentiles, to the church of Corinth, which he himself had planted, though there were some among them that now questioned his apostleship ([[1 Corinthians 9#1..2]]), and vilified his person and ministry, [[2 Corinthians 10#10]]. The most faithful and useful ministers are not secure from this contempt. He begins with challenging this character: *Paul, called to be an apostle of Jesus Christ, through the will of God.* He had not taken this honour to himself, but had a divine commission for it. It was proper at any time, but necessary at this time, to assert his character, and magnify his office, when false teachers made a merit of running him down, and their giddy and deluded followers were so apt to set them up in competition with him. It was not pride in Paul, but faithfulness to his trust, in this juncture, to maintain his apostolical character and authority. And, to make this more fully appear, he joins Sosthenes with him in writing, who was a minister of a lower rank. Paul, and Sosthenes his brother, not a fellow-apostle, but a fellow-minister, once a ruler of the Jewish synagogue, afterwards a convert to Christianity, a Corinthian by birth, as is most probable, and dear to this people, for which reason Paul, to ingratiate himself with them, joins them with himself in his first salutations. There is no reason to suppose he was made a partaker of the apostle's inspiration, for which reasons he speaks, through the rest of the epistle, in his own name, and in the singular number. Paul did not in any case lessen his apostolical authority, and yet he was ready upon all occasions to do a kind and condescending thing for their good to whom he ministered. The persons to whom this epistle was directed were *the church of God that was at Corinth, sanctified in Christ Jesus, and called to be saints.* All Christians are thus far sanctified in Christ Jesus, that they are by baptism dedicated and devoted to him, they are under strict obligations to be holy, and they make profession of real sanctity. If they be not truly holy, it is their own fault and reproach. Note, It is the design of Christianity to sanctify us in Christ. *He gave himself for us, to redeem us from all iniquity, and purify us to himself a peculiar people, zealous of good works.* In conjunction with the church at Corinth, he directs the epistle *to all that in every place call on the name of Christ Jesus our Lord, both theirs and ours.* Hereby Christians are distinguished from the profane and atheistical, that they dare not live without prayer; and hereby they are distinguished from Jews and Pagans, that they call on the name of Christ. He is their common head and Lord. Observe, In every place in the Christian world there are some that call on the name of Christ. God hath a remnant in all places; and we should have a common concern for and hold communion with all that call on Christ's name.
|
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2. Of the apostolical benediction. *Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.* An apostle of the prince of peace must be a messenger and minister of peace. This blessing the gospel brings with it, and this blessing every preacher of the gospel should heartily wish and pray may be the lot of all among whom he ministers. Grace and peace-- the favour of God, and reconciliation to him. It is indeed the summary of all blessings. *The Lord lift up his countenance upon thee, and give thee peace,* was the form of benediction under the Old Testament ([[Numbers 6#26]]), but this advantage we have by the gospel,
|
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1. That we are directed how to obtain that peace from God: it is in and by Christ. Sinners can have no peace with God, nor any good from him, but through Christ.
|
||||
2. We are told what must qualify us for this peace; namely, grace: first grace, then peace. God first reconciles sinners to himself, before he bestows his peace upon them.
|
||||
3. Of the apostle's thanksgiving to God on their behalf. Paul begins most of his epistles with thanksgiving to God for his friends and prayer for them. Note, The best way of manifesting our affection to our friends is by praying and giving thanks for them. It is one branch of the communion of saints to give thanks to God mutually for our gifts, graces, and comforts. He gives thanks,
|
||||
1. For their conversion to the faith of Christ: *For the grace which was given you through Jesus Christ,*[[1 Corinthians 1#4]]. He is the great procurer and disposer of the favours of God. Those who are united to him by faith, and made to partake of his Spirit and merits, are the objects of divine favour. God loves them, bears them hearty good-will, and bestows on them his fatherly smiles and blessings.
|
||||
2. For the abundance of their spiritual gifts. This the church of Corinth was famous for. They did not come behind any of the churches in any gift, [[1 Corinthians 1#7]]. He specifies *utterance and knowledge,*[[1 Corinthians 1#5]]. Where God has given these two gifts, he has given great capacity for usefulness. Many have the flower of utterance that have not the root of knowledge, and their converse is barren. Many have the treasure of knowledge, and want utterance to employ it for the good of others, and then it is in a manner wrapped up in a napkin. But, where God gives both, a man is qualified for eminent usefulness. When the church of Corinth was enriched with all utterance and all knowledge, it was fit that a large tribute of praise should be rendered to God, especially when these gifts were a testimony to the truth of the Christian doctrine, a confirmation of the testimony of Christ among them, [[1 Corinthians 1#6]]. They were *signs and wonders and gifts of the Holy Ghost,* by which God did bear witness to the apostles, both to their mission and doctrine ([[Hebrews 2#4]]), so that the more plentifully they were poured forth on any church the more full attestation was given to that doctrine which was delivered by the apostles, the more confirming evidence they had of their divine mission. And it is no wonder that when they had such a foundation for their faith they should live in expectation of the coming of their Lord Jesus Christ, [[1 Corinthians 1#7]]. It is the character of Christians that they wait for Christ's second coming; all our religion has regard to this: we believe it, and hope for it, and it is the business of our lives to prepare for it, if we are Christians indeed. And the more confirmed we are in the Christian faith the more firm is our belief of our Lord's second coming, and the more earnest our expectation of it.
|
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4. Of the encouraging hopes the apostle had of them for the time to come, founded on the power and love of Christ, and the faithfulness of God, [[1 Corinthians 1#8..9]]. He who had begun a good work in them, and carried it on thus far, would not leave it unfinished. Those that wait for the coming of our Lord Jesus Christ will be kept by him, and confirmed to the end; and those that are so *will be blameless in the day of Christ:* not upon the principle of strict justice, but gracious absolution; not in rigour of law, but from rich and free grace. How desirable is it to be confirmed and kept of Christ for such a purpose as this! How glorious are the hopes of such a privilege, whether for ourselves or others! To be kept by the power of Christ from the power of our own corruption and Satan's temptation, that we may appear without blame in the great day! O glorious expectation, especially when the faithfulness of God comes in to support our hopes! He *who hath called us into the fellowship of his Son is faithful, and will do it,* [[1 Thessalonians 5#24]]. He who hath brought us into near and dear relation to Christ, into sweet and intimate communion with Christ, is faithful; he may be trusted with our dearest concerns. Those that come at his call shall never be disappointed in their hopes in him. If we approve ourselves faithful to God, we shall never find him unfaithful to us. *He will not suffer his faithfulness to fail,* [[Psalms 89#33]].
|
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|
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# Party-Spirit Reproved. (a. d. 57.)
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|
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## Verses: 10 - 13
|
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10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 11 For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. 12 Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. 13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?
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|
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Here the apostle enters on his subject.
|
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|
||||
1. He extorts them to unity and brotherly love, and reproves them for their divisions. He had received an account from some that wished them well of some unhappy differences among them. It was neither ill-will to the church, nor to their ministers, that prompted them to give this account; but a kind and prudent concern to have these heats qualified by Paul's interposition. He writes to them in a very engaging way: "*I beseech you, brethren, by the name of our Lord Jesus Christ;* if you have any regard to that dear and worthy name by which you are called, be unanimous. *Speak all the same thing;* avoid *divisions or schisms*" (as the original is), "that is, all alienation of affection from each other. *Be perfectly joined together in the same mind,* as far as you can. In the great things of religion be of a mind: but, when there is not a unity of sentiment, let there be a union of affections. The consideration of being agreed in greater things should extinguish all feuds and divisions about minor ones."
|
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2. He hints at the origin of these contentions. Pride lay at the bottom, and this made them factious. *Only of pride cometh contention,* [[Proverbs 13#10]]. They quarrelled about their ministers. Paul and Apollos were both faithful ministers of Jesus Christ, and helpers of their faith and joy: but those who were disposed to be contentious broke into parties, and set their ministers at the head of their several factions: some cried up Paul, perhaps as the most sublime and spiritual teacher; others cried up Apollos, perhaps as the most eloquent speaker; some Cephas, or Peter, perhaps for the authority of his age, or because he was the apostle of the circumcision; and some were for none of them, but Christ only. So liable are the best things in the world to be corrupted, and the gospel and its institutions, which are at perfect harmony with themselves and one another, to be made the engines of variance, discord, and contention. This is no reproach to our religion, but a very melancholy evidence of the corruption and depravity of human nature. Note, How far will pride carry Christians in opposition to one another! Even so far as to set Christ and his own apostles at variance, and make them rivals and competitors.
|
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3. He expostulates with them upon their discord and quarrels: "*Is Christ divided?* No, there is but one Christ, and therefore Christians should be on one heart. *Was Paul crucified for you?* Was he your sacrifice and atonement? Did I ever pretend to be your saviour, or any more than his minister? Or, *were you baptized in the name of Paul?* Were you devoted to my service, or engaged to be my disciples, by that sacred rite? Did I challenge that right in you, or dependence from you, which is the proper claim of your God and Redeemer?" No; ministers, however instrumental they are of good to us, are not to be put in Christ's stead. They are not to usurp Christ's authority, nor encourage any thing in the people that looks like transferring his authority to them. He is our Saviour and sacrifice, he is our Lord and guide. And happy were it for the churches if there were no name of distinction among them, as Christ is not divided.
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|
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## Verses: 14 - 16
|
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14 I thank God that I baptized none of you, but Crispus and Gaius; 15 Lest any should say that I had baptized in mine own name. 16 And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.
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|
||||
Here the apostle gives an account of his ministry among them. He thanks God he had baptized but a few among them, *Crispus,* who had been a ruler of a synagogue at Corinth ([[Acts 18#8]]), *Gaius, and the household of Stephanas,* besides whom, he says, he did not remember that he had baptized any. But how was this a proper matter for thankfulness? Was it not a part of the apostolical commission to baptize all nations? And could Paul give thanks to God for his own neglect of duty? He is not to be understood in such a sense as if he were thankful for not having baptized at all, but for not having done it in present circumstances, lest it should have had this very bad construction put upon it-- that he had baptized in his own name, made disciples for himself, or set himself up as the head of a sect. He left it to other ministers to baptize, while he set himself to more useful work, and filled up his time with preaching the gospel. This, he thought, was more his business, because the more important business of the two. He had assistants that could baptize, when none could discharge the other part of his office so well as himself. In this sense he says, *Christ sent him not to baptize, but to preach the gospel*-- not so much to baptize as to preach. Note, Ministers should consider themselves sent and set apart more especially to that service in which Christ will be most honoured and the salvation of souls promoted, and for which they are best fitted, though no part of their duty is to be neglected. The principal business Paul did among them was to preach *the gospel* ([[1 Corinthians 1#17]]), *the cross* ([[1 Corinthians 1#18]]), *Christ crucified,* [[1 Corinthians 1#23]]. Ministers are the soldiers of Christ, and are to erect and display the banner of the cross. He did not preach his own fancy, but the gospel-- the glad tidings of peace, and reconciliation to God, through the mediation of a crucified Redeemer. This is the sum and substance of the gospel. Christ crucified is the foundation of all our joys. By his death we live. This is what Paul preached, what all ministers should preach, and what all the saints live upon.
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|
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|
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# The Efficacy of the Gospel; The Character of the Gospel. (a. d. 57.)
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|
||||
## Verses: 17 - 31
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17 For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. 18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. 19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. 20 Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? 21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. 22 For the Jews require a sign, and the Greeks seek after wisdom: 23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; 24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. 25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. 26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: 27 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; 28 And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: 29 That no flesh should glory in his presence. 30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: 31 That, according as it is written, He that glorieth, let him glory in the Lord.
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|
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We have here,
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|
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1. The manner in which Paul preached the gospel, and the cross of Christ: *Not with the wisdom of words* ([[1 Corinthians 1#17]]), *the enticing words of man's wisdom* ([[1 Corinthians 2#4]]), the flourish of oratory, or the accuracies of philosophical language, upon which the Greeks so much prided themselves, and which seem to have been the peculiar recommendations of some of the heads of the faction in this church that most opposed this apostle. He did not preach the gospel in this manner, lest *the cross of Christ should be of no effect,* lest the success should be ascribed to the force of art, and not of truth; not to the plain doctrine of a crucified Jesus, but to the powerful oratory of those who spread it, and hereby the honour of the cross be diminished or eclipsed. Paul had been bred up himself in Jewish learning at the feet of Gamaliel, but in preaching the cross of Christ he laid his learning aside. He preached a crucified Jesus in plain language, and told the people that that Jesus who was crucified at Jerusalem was the Son of God and Saviour of men, and that all who would be saved must repent of their sins, and believe in him, and submit to his government and laws. This truth needed no artificial dress; it shone out with the greatest majesty in its own light, and prevailed in the world by its divine authority, and the demonstration of the Spirit, without any human helps. The plain preaching of a crucified Jesus was more powerful than all the oratory and philosophy of the heathen world.
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2. We have the different effects of this preaching: To those who perish it is foolishness, *but to those who are saved it is the power of God,* [[1 Corinthians 1#18]]. *It is to the Jews a stumbling-block, and to the Greeks foolishness; but unto those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God,* [[1 Corinthians 1#23..24]].
|
||||
1. Christ crucified is a stumbling-block to the Jews. They could not get over it. They had a conceit that their expected Messiah was to be a great temporal prince, and therefore would never own one who made so mean an appearance in life, and died so accursed a death, for their deliverer and king. They despised him, and looked upon him as execrable, because he was hanged on a tree, and because he did not gratify them with a sign to their mind, though his divine power shone out in innumerable miracles. The Jews require a sign, [[1 Corinthians 1#22]]. See [[Matthew 12#38]].
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||||
2. He was to the Greeks foolishness. They laughed at the story of a crucified Saviour, and despised the apostles' way of telling it. They sought for wisdom. They were men of wit and reading, men that had cultivated arts and sciences, and had, for some ages, been in a manner the very mint of knowledge and learning. There was nothing in the plain doctrine of the cross to suit their taste, nor humour their vanity, nor gratify a curious and wrangling temper: they entertained it therefore with scorn and contempt. What, hope to be saved by one that could not save himself! And trust in one who was condemned and crucified as a malefactor, a man of mean birth and poor condition in life, and cut off by so vile and opprobrious a death! This was what the pride of human reason and learning could not relish. The Greeks thought it little better than stupidity to receive such a doctrine, and pay this high regard to such a person: and thus were they justly left to perish in their pride and obstinacy. Note, It is just with God to leave those to themselves who pour such proud contempt on divine wisdom and grace.
|
||||
3. To those who are called and saved *he is the wisdom of God, and the power of God.* Those who are called and sanctified, who receive the gospel, and are enlightened by the Spirit of God, discern more glorious discoveries of God's wisdom and power in the doctrine of Christ crucified than in all his other works. Note, Those who are saved *are reconciled to the doctrine of the cross,* and led into an experimental acquaintance with the mysteries of Christ crucified.
|
||||
3. We have here the triumphs of the cross over human wisdom, according to the ancient prophecy ([[Isaiah 29#14]]): *I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world?* [[1 Corinthians 1#19..20]], All the valued learning of this world was confounded, baffled, and eclipsed, by the Christian revelation and the glorious triumphs of the cross. The heathen politicians and philosophers, the Jewish rabbis and doctors, the curious searchers into the secrets of nature, were all posed and put to a nonplus. This scheme lay out of the reach of the deepest statesmen and philosophers, and the greatest pretenders to learning both among the Jews and Greeks. When God would save the world, he took a way by himself; and good reason, for *the world by wisdom knew not God,* [[1 Corinthians 1#21]]. All the boasted science of the heathen world did not, could not, effectually bring home the world to God. In spite of all their wisdom, ignorance still prevailed, iniquity still abounded. Men were puffed up by their imaginary knowledge, and rather further alienated from God; and therefore *it pleased him, by the foolishness of preaching, to save those that believe.* By the *foolishness of preaching*-- not such in truth, but in vulgar reckoning.
|
||||
1. The thing preached was foolishness in the eyes of worldly-wise men. Our living through one who died, our being blessed by one who was made a curse, our being justified by one who was himself condemned, was all folly and inconsistency to men blinded with self-conceit and wedded to their own prejudices and the boasted discoveries of their reason and philosophy.
|
||||
2. The manner of preaching the gospel was foolishness to them too. None of the famous men for wisdom or eloquence were employed to plant the church or propagate the gospel. A few fishermen were called out, and sent upon this errand. These were commissioned to disciple the nations: these vessels chosen to convey the treasure of saving knowledge to the world. There was nothing in them that at first view looked grand or august enough to come from God; and the proud pretenders to learning and wisdom despised the doctrine for the sake of those who dispensed it. And yet *the foolishness of God is wiser than men,*[[1 Corinthians 1#25]]. Those methods of divine conduct that vain men are apt to censure as unwise and weak have more true, solid, and successful wisdom in them, than all the learning and wisdom that are among men: "*You see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called,* [[1 Corinthians 1#26]], &c. You see the state of Christianity; not many men of learning, or authority, or honourable extraction, are called." There is a great deal of meanness and weakness in the outward appearance of our religion. For,
|
||||
1. Few of distinguished character in any of these respects were chosen for the work of the ministry. God did not choose philosophers, nor orators, nor statesmen, nor men of wealth and power and interest in the world, to publish the gospel of grace and peace. Not the wise men after the flesh, though men would apt to think that a reputation for wisdom and learning might have contributed much to the success of the gospel. Not the mighty and noble, however men might be apt to imagine that secular pomp and power would make way for its reception in the world. But God seeth not as man seeth. He hath chosen the foolish things of the world, the weak things of the world, the base and despicable things of the world, men of mean birth, of low rank, of no liberal education, to be the preachers of the gospel and planters of the church. *His thoughts are not as our thoughts, nor his ways as our ways.* He is a better judge than we what instruments and measures will best serve the purposes of his glory.
|
||||
2. Few of distinguished rank and character were called to be Christians. As the teachers were poor and mean, so generally were the converts. Few of the wise, and mighty, and noble, embraced the doctrine of the cross. The first Christians, both among Jews and Greeks, were weak, and foolish, and base; men of mean furniture as to their mental improvements, and very mean rank and condition as to their outward estate; and yet what glorious discoveries are there of divine wisdom in the whole scheme of the gospel, and in this particular circumstance of its success!
|
||||
4. We have an account how admirably all is fitted,
|
||||
1. To beat down the pride and vanity of men. God hath chosen *the foolish things of the world to confound the wise*-- men of no learning to confound the most learned; *the weak things of the world to confound the might*-- men of mean rank and circumstances to confound and prevail against all the power and authority of earthly kings; *and base things, and things which are despised*-- things which men have in the lowest esteem, or in the utmost contempt, to pour contempt and disgrace on all they value and have in veneration; *and things which are not, to bring to nought (to abolish) things that are*-- the conversion of the Gentiles (of whom the Jews had the most contemptuous and vilifying thoughts) was to open a way to the abolishing of that constitution of which they were so fond, and upon which they valued themselves so much as for the sake of it to despise the rest of the world. It is common for the Jews to speak of the Gentiles under this character, as *things that are not.* Thus, in the apocryphal book of Esther, she is brought in praying that God would not give his sceptre to those *who are not,* [[]]. Esdras, in one of the apocryphal books under his name, speaks to God *of the heathen as those who are reputed as nothing,* [[]]. And the apostle Paul seems to have this common language of the Jews in his view when he calls Abraham the *father of us all before him whom he believed, God, who calleth those things that are not as though they were,*[[Romans 4#17]]. The gospel is fitted to bring down the pride of both Jews and Greeks, to shame the boasted science and learning of the Greeks, and to take down that constitution on which the Jews valued themselves and despised all the world besides, *that no flesh should glory in his presence* ([[1 Corinthians 1#29]]), that there might be no pretence for boasting. Divine wisdom alone had the contrivance of the method of redemption; divine grace alone revealed it, and made it known. It lay, in both respects, out of human reach. And the doctrine and discovery prevailed, in spite of all the opposition it met with from human art or authority: so effectually did God veil the glory and disgrace the pride of man in all. The gospel dispensation is a contrivance to humble man. But,
|
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2. It is as admirably fitted to glorify God. There is a great deal of power and glory in the substance and life of Christianity. Though the ministers were poor and unlearned, and the converts generally of the meanest rank, yet the hand of the Lord went along with the preachers, and was mighty in the hearts of the hearers; and Jesus Christ was made both to ministers and Christians what was truly great and honourable. All we have we have from God as the fountain, and in and through Christ as the channel of conveyance. He is made of God to us *wisdom, righteousness, sanctification, and redemption* ([[1 Corinthians 1#30]]): all we need, or can desire. We are foolishness, ignorant and blind in the things of God, with all our boasted knowledge; and he is made wisdom to us. We are guilty, obnoxious to justice; and he is made righteousness, our great atonement and sacrifice. We are depraved and corrupt; and he is made sanctification, the spring of our spiritual life; from him, the head, it is communicated to all the members of his mystical body by his Holy Spirit. We are in bonds, and he is made redemption to us, our Saviour and deliverer. Observe, Where Christ is made righteousness to any soul, he is also made sanctification. He never discharges from the guilt of sin, without delivering from the power of it; and he is made righteousness and sanctification, that he may in the end be made complete redemption, may free the soul from the very being of sin, and loose the body from the bonds of the grave: and what is designed in all is *that all flesh may glory in the Lord,* [[1 Corinthians 1#31]]. Observe, It is the will of God that all our glorifying should be in the Lord: and, our salvation being only through Christ, it is thereby effectually provided that it should be so. Man is humbled, and God glorified and exalted, by the whole scheme.
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@ -0,0 +1,75 @@
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# Chapter Introduction
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In this chapter the apostle prosecutes the argument at the close of the last, and,
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1. Warns the Corinthians against security, by the example of the Jews, who, notwithstanding their profession and privileges, were terribly punished of God for their many sins, their history being left upon record for the admonition of Christians, [[1 Corinthians 10#1..14]].
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2. He resumes his former argument ([[1 Corinthians 8#1..13]]), about eating things offered to idols; and shows that it was utterly inconsistent with true Christianity, that it was downright gross idolatry, to eat them as things offered to idols; it is having fellowship with devils, which cannot consist with having fellowship with God, [[1 Corinthians 10#15..22]].
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3. He lets them yet know that though they must not eat of things sacrificed to idols as such, and out of any regard to the idol, yet they might buy such flesh in the markets, or eat it at the table of heathen acquaintances, without asking any questions; for that the heathens' abuse of them did not render the creatures of God unfit to be the food of his servants. Yet liberty of this kind must be used with a due regard to weak consciences, and no offence given by it t Jew nor Gentile, nor to the church of God, [[1 Corinthians 10#23..33]].
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# Admonitions and Warnings. (a. d. 57.)
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## Verses: 1 - 5
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1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 2 And were all baptized unto Moses in the cloud and in the sea; 3 And did all eat the same spiritual meat; 4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 5 But with many of them God was not well pleased: for they were overthrown in the wilderness.
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In order to dissuade the Corinthians from communion with idolaters, and security in any sinful course, he sets before them the example of the Jews, the church under the Old Testament. They enjoyed great privileges, but, having been guilty of heinous provocations, they fell under very grievous punishments. In these verses he reckons up their privileges, which, in the main, were the same with ours.
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|
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1. He prefaces this discourse with a note of regard: "*Moreover, brethren, I would not that you should be ignorant.* I would not have you without the knowledge of this matter; it is a thing worthy both of your knowledge and attention. It is a history very instructive and monitory." Judaism was Christianity under a veil, wrapt up in types and dark hints. The gospel was preached to them, in their legal rites and sacrifices. And the providence of God towards them, and what happened to them notwithstanding these privileges, may and ought to be warnings to us.
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2. He specifies some of their privileges. He begins,
|
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1. With their deliverance from Egypt: "*Our fathers,* that is, the ancestors of us Jews, were *under the cloud, and all passed through the sea.* They were all under the divine covering and conduct." The cloud served for both purposes: it sometimes contracted itself into a cloudy pillar, shining on one side to show them their way, dark on the other to hide them from their pursuing enemies; and sometimes spread itself over them as a mighty sheet, to defend them from the burning sun in the sandy desert, [[Psalms 105#39]]. They were miraculously conducted through the Red Sea, where the pursuing Egyptians were drowned: it was a lane to them, but a grave to these: a proper type of our redemption by Christ, who saves us by conquering and destroying his enemies and ours. They were very dear to God, and much in his favour, when he would work such miracles for their deliverance, and take them so immediately under his guidance and protection.
|
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2. They had sacraments like ours.
|
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1. *They were all baptized unto Moses in the cloud, and in the sea* ([[1 Corinthians 10#2]]), or into Moses, that is, brought under obligation to Moses's law and covenant, as we are by baptism under the Christian law and covenant. It was to them a typical baptism.
|
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2. *They did all eat of the same spiritual meat, and drink of the same spiritual drink,* that we do. The manna on which they fed was a type of Christ crucified, the bread which came down from heaven, which whoso eateth shall live forever. Their drink was a stream fetched from a rock which followed them in all their journeyings in the wilderness; and this rock was Christ, that is, in type and figure. He is the rock on which the Christian church is built; and of the streams that issue from him do all believers drink, and are refreshed. Now all the Jews did eat of this meat, and drink of this rock, called here a spiritual rock, because it typified spiritual things. These were great privileges. One would think that this should have saved them; that all who ate of that spiritual meat, and drank of that spiritual drink, should have been holy and acceptable to God. Yet was it otherwise: *With many of them God was not well pleased; for they were overthrown in the wilderness,* [[1 Corinthians 10#5]]. Note, Men may enjoy many and great spiritual privileges in this world, and yet come short of eternal life. Many of those *who were baptized unto Moses in the cloud and sea,* that is, had their faith of his divine commission confirmed by these miracles, were yet overthrown in the wilderness, and never saw the promised land. Let none presume upon their great privileges, or profession of the truth; these will not secure heavenly happiness, nor prevent judgments here on earth, except the *root of the matter* be in us.
|
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|
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## Verses: 6 - 14
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6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 10 Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 12 Wherefore let him that thinketh he standeth take heed lest he fall. 13 There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. 14 Wherefore, my dearly beloved, flee from idolatry.
|
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|
||||
The apostle, having recited their privileges, proceeds here to an account of their faults and punishments, their sins and plagues, which are left upon record for an example to us, a warning against the like sins, if we would escape the like punishments. We must not do as they did, lest we suffer as they suffered.
|
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|
||||
1. Several of their sins are specified as cautions to us; as,
|
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1. We should shun inordinate desires after carnal objects: *Not lust after evil things, as they lusted,*[[1 Corinthians 10#6]]. God fed them with manna, but they must have flesh, [[Numbers 11#4]]. They had food for their supply, but, not content with this, they asked *meat for their lusts,*[[]]. Carnal desires get head by indulgence, and therefore should be observed and checked in their first rise: if once they prevail, and bear sway in us, we know not whither they will carry us. This caution stands first, because carnal appetites indulged are the root and source of much sin.
|
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2. He warns against idolatry ([[1 Corinthians 10#7]]): *Neither be you idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.* The sin of the golden calf is referred to, [[Exodus 32#6]]. They first sacrificed to their idol, then feasted on the sacrifices, and then danced before it. Though only eating and drinking are mentioned here, yet the sacrifice is supposed. The apostle is speaking to the case of the Corinthians, who were tempted to feast on the heathen sacrifices, things offered to idols, though they do not seem to have been under any temptation to offer sacrifice themselves. Even eating and drinking of the sacrifices before the idol, and as things sacrificed, was idolatry, which, by the example of the Israelites, they should be warned to avoid.
|
||||
3. He cautions against fornication, a sin to which the inhabitants of Corinth were in a peculiar manner addicted. They had a temple among them dedicated to Venus (that is, to lust), with above a thousand priestesses belonging to it, all common prostitutes. How needful was a caution against fornication to those who lived in so corrupt a city, and had been used to such dissolute manners, especially when they were under temptations to idolatry too! and spiritual whoredom did in many cases lead to bodily prostitution. Most of the gods whom the heathens served were represented as patterns of lewdness; and much lewdness was committed in the very worship of many of them. Many of the Jewish writers, and many Christians after them, think that such worship was paid to Baal-Peor; and that fornication was committed with the daughters of Moab in the worship of that idol. They were enticed by these women both to spiritual and corporal whoredom; first to feast on the sacrifice, if not to do more beastly acts, in honour of the idol, and then to defile themselves with strange flesh ([[Numbers 25#1..18]]), which brought on a plague, that in one day slew twenty-three thousand, besides those who fell by the hand of public justice. Note, Whoremongers and adulterers God will judge, in whatever external relation they may stand to him, and whatever outward privileges he may bestow upon them. Let us fear the sins of Israel, if we would shun their plagues.
|
||||
4. He warns us against *tempting Christ (as some of them tempted, and were destroyed of serpents,* [[1 Corinthians 10#9]]), or provoking him to jealousy, [[1 Corinthians 10#22]]. He was with the church in the wilderness; he was the angel of the covenant, who went before them. But he was greatly grieved and provoked by them in many ways: *They spoke against him and Moses, Wherefore have you brought us out of Egypt to die in the wilderness?* for which reason God sent fiery serpents among them ([[Numbers 21#5..6]]), by which many of them were stung mortally. And it is but just to fear that such as tempt Christ under the present dispensation will be left by him in the power of the old serpent.
|
||||
5. He warns against murmuring: *Neither murmur you as some of them also murmured, and were destroyed of the destroyer* ([[1 Corinthians 10#10]]), by a destroying angel, an executioner of divine vengeance. They quarrelled with God, and murmured against Moses his minister, when any difficulties pressed them. When they met with discouragements in the way to Canaan, they were very apt to fly in the face of their leaders, were for displacing them, and going back to Egypt under the conduct of others of their own choosing. Something like this seems to have been the case of the Corinthians; they murmured against Paul, and in him against Christ, and seem to have set up other teachers, who would indulge and soothe them in their inclinations, and particularly in a revolt to idolatry. Rather let them feast on idol sacrifices than bear the reproach, or expose themselves to the ill-will, of heathen neighbours. Such conduct was very provoking to God, and was likely to bring upon them swift destruction, as it did on the Israelites, [[Numbers 14#37]]. Note, Murmuring against divine disposals and commands is a sin that greatly provokes, especially when it grows to such a head as to issue in apostasy, and a revolt from him and his good ways.
|
||||
2. The apostle subjoins to these particular cautions a more general one ([[1 Corinthians 10#11]]): *All these things happened to them for ensamples, and were written for our admonition.* Not only the laws and ordinances of the Jews, but the providences of God towards them, were typical. Their sins against God, and backslidings from him, were typical of the infidelity of many under the gospel. God's judgments on them were types of spiritual judgments now. Their exclusion from the earthly Canaan typified the exclusion of many under the gospel out of the heavenly Canaan, for their unbelief. Their history was written, to be a standing monitor to the church, even under the last and most perfect dispensation: *To us, on whom the end of the world is come,* the concluding period of God's gracious government over men. Note, Nothing in scripture is written in vain. God had wise and gracious purposes towards us in leaving the Jewish history upon record; and it is our wisdom and duty to receive instruction from it. Upon this hint the apostle grounds a caution ([[1 Corinthians 10#12]]): *Let him that thinketh he standeth take heed lest he fall.* Note, The harms sustained by others should be cautious to us. He that thinks he stands should not be confident and secure, but upon his guard. Others have fallen, and so may we. And then we are most likely to fall when we are most confident of our own strength, and thereupon most apt to be secure, and off our guard. Distrust of himself, putting him at once upon vigilance and dependence on God, is the Christian's best security against all sin. Note, He who thinks he stands is not likely to keep his footing, if he fears no fall, nor guards against it. God has not promised to keep us from falling, if we do not look to ourselves: his protection supposes our own care and caution.
|
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3. But to this word of caution he adds a word of comfort, [[1 Corinthians 10#13]]. Though it is displeasing to God for us to presume, it is not pleasing to him for us to despair. If the former be a great sin, the latter is far from being innocent. Though we must fear and take heed lest we fall, yet should we not be terrified and amazed; for either our trials will be proportioned to our strength, or strength will be supplied in proportion to our temptations. We live indeed in a tempting world, where we are compassed about with snares. Every place, condition, relation, employment, and enjoyment, abounds with them; yet what comfort may we fetch from such a passage! For,
|
||||
1. "*No temptation,*" says the apostle, "*hath yet taken you, but such as is common to man,* what is human; that is, such as you may expect from men of such principles as heathens, and such power; or else such as is common to mankind in the present state; or else such as the spirit and resolution of mere men may bear you through." Note, The trials of common Christians are but common trials: others have the like burdens and the like temptations; what they bear up under, and break through, we may also.
|
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2. *God is faithful.* Though Satan be a deceiver, God is true. Men may be false, and the world may be false; but God is faithful, and our strength and security are in him. He keepeth his covenant, and will never disappoint the filial hope and trust of his children.
|
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3. He is wise as well as faithful, and will proportion our burden to our strength. *He will not suffer us to be tempted above what we are able.* He knows what we can bear, and what we can bear up against; and he will, in his wise providence, either proportion our temptations to our strength or make us able to grapple with them. He will take care that we be not overcome, if we rely upon him, and resolve to approve ourselves faithful to him. We need not perplex ourselves with the difficulties in our way when God will take care that they shall not be too great for us to encounter, especially.
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4. When he will make them to issue well. *He will make a way to escape,* either the trial itself, or at least the mischief of it. There is no valley so dark but he can find a way through it, no affliction so grievous but he can prevent, or remove, or enable us to support it, and in the end overrule it to our advantage.
|
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4. And upon this argument he grounds another caution against idolatry: *Wherefore, my dearly beloved, flee from idolatry.* Observe,
|
||||
1. How he addresses them: *My dearly beloved.* It is out of tender affection to them that he presses this advice upon them.
|
||||
2. The matter of his advice: "*Flee idolatry;* shun it, and all approaches towards it." Idolatry is the most heinous injury and affront to the true God; it is transferring his worship and honour to a rival.
|
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3. The ground of this advice: "Seeing you have such encouragement to trust God, and to be faithful, do you approve yourselves men, be not shaken by any discouragements your heathen enemies may lay before you. God will succour and assist, help you in your trials, and help you out of them; and therefore be not guilty of any idolatrous compliances." Note, We have all the encouragement in the world to flee sin and prove faithful to God. We cannot fall by a temptation if we cleave fast to him.
|
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|
||||
# Against Countenancing Idolatry. (a. d. 57.)
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||||
|
||||
## Verses: 15 - 22
|
||||
15 I speak as to wise men; judge ye what I say. 16 The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? 17 For we being many are one bread, and one body: for we are all partakers of that one bread. 18 Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar? 19 What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? 20 But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. 21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils. 22 Do we provoke the Lord to jealousy? are we stronger than he?
|
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|
||||
In this passage the apostle urges the general caution against idolatry, in the particular case of eating the heathen sacrifices as such, and out of any religious respect to the idol to whom they were sacrificed.
|
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|
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1. He prefaces his argument with an appeal to their own reason and judgment: "*I speak to wise men, judge you what I say,* [[1 Corinthians 10#15]]. You are great pretenders to wisdom, to close reasoning and argument; I can leave it with your own reason and conscience whether I do not argue justly." Note, It is no dishonour to an inspired teacher, nor disadvantage to his argument, to appeal for the truth of it to the reason and consciences of his hearers. It comes upon them with the greater force when it comes with this conviction. Paul, an inspired apostle, would yet, in some cases, leave it with the Corinthians to judge whether what he taught was not conformable to their own light and sense.
|
||||
2. He lays down his argument from the Lord's supper: *The cup which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?* Is not this sacred rite an instrument of communion with God? Do we not therein profess to be in friendship, and to have fellowship, with him? Is it not a token whereby we professedly hold communion with Christ, whose body was broken, and blood shed, to procure remission of our sins, and the favour of God? And can we be in alliance with Christ, or friendship with God, without being devoted to him? In short, the Lord's supper is a feast on the sacrificed body and blood of our Lord, *epulum ex oblatis.* And to eat of the feast is to partake of the sacrifice, and so to be his guests to whom the sacrifice was offered, and this in token of friendship with him. Thus to partake of the Lord's table is to profess ourselves his guests and covenant people. This is the very purpose and intention of this symbolical eating and drinking; it is holding communion with God, and partaking of those privileges, and professing ourselves under those obligations, which result from the death and sacrifice of Christ; and this in conjunction with all true Christians, with whom we have communion also in this ordinance. *Because the bread is one, we, being many, are one body, for we are made partakers of one bread,* or loaf ([[1 Corinthians 10#17]]), which I think is thus more truly rendered: "By partaking of one broken loaf, the emblem of our Saviour's broken body, who is the only true bread that came down from heaven, we coalesce into one body, become members of him and one another." Those who truly partake by faith have this communion with Christ, and one another; and those who eat the outward elements make profession of having this communion, of belonging to God and the blessed fraternity of his people and worshippers. This is the true meaning of this holy rite.
|
||||
3. He confirms this from the Jewish worship and customs: *Behold Israel after the flesh: are not those who eat of the sacrifices partakers of the altar,* that is, of the sacrifice offered upon it? Those who were admitted to eat of the offerings were reckoned to partake of the sacrifice itself, as made for them, and to be sanctified thereby; and therefore surely to worship God, and be in alliance or covenant with him, even the God of Israel, to whom the sacrifice was made: this was a symbol or token of holding communion with him.
|
||||
4. He applies this to the argument against feasting with idolaters on their sacrifices, and to prove those that do so idolaters. This he does,
|
||||
1. By following the principle on which they would argue it to be lawful, namely, that an idol was nothing. Many of them were nothing at all, none of them had any divinity in them. What was sacrificed to idols was nothing, no way changed from what it was before, but was every whit as fit for food, considered in itself. They indeed seem to argue that, because an idol was nothing, what was offered was no sacrifice, but common and ordinary food, of which they might therefore eat with as little scruple. Now the apostle allows that the food was not changed as to its nature, was as fit to be eaten as common food, where it was set before any who knew not of its having been offered to an idol. But,
|
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2. He proves that the eating of it as a part of a heathen sacrifice was,
|
||||
1. A partaking with them in their idolatry. *It was having fellowship with devils,* because what the Gentiles sacrificed they sacrificed to devils; and to feast with them upon these sacrifices was to partake in the sacrifice, and therefore to worship the god to whom it was made, and have fellowship or communion with him just as he who eats the Lord's supper is supposed to partake in the Christian sacrifice; or as those who ate the Jewish sacrifices partook of what was offered on their altar. But heathens sacrificed to devils: "Therefore do not feast on their sacrifices. Doing it is a token of your having fellowship with the demons to whom they are offered. I would not have you be in communion with devils."
|
||||
2. It was a virtual renouncing of Christianity: *You cannot drink the cup of the Lord, and the cup of devils: you cannot be partakers of the Lord's table, and the table of devils,* [[1 Corinthians 10#21]]. To partake of this Christian feast was to have communion with Christ: to partake of the feasts made in honour of the heathen idols, and made of things sacrificed to them, was to have communion with devils. Now this was to compound contraries; it was by no means consistent. Communion with Christ, and communion with devils, could never be had at once. One must be renounced, if the other was maintained. He who held communion with Christ must renounce that with devils; he who held communion with devils must by that very deed renounce communion with Christ. And what a manifest self-contradiction must that man's conduct be that would partake of the Lord's table, and yet partake of the table of demons! God and mammon can never be served together, nor fellowship be at once had with Christ and Satan. Those who communicate with devils must virtually renounce Christ. This may also intimate that such as indulge themselves in gluttony or drunkenness, and by so doing make their own table the table of devils, or keep up fellowship with Satan by a course of known and wilful wickedness, cannot partake truly of the cup and table of the Lord. They may use the sign, but do not the thing signified thereby. For a man can never be at once in communication with Christ and his church and yet in fellowship with Satan. Note, How much reason have we to look to it that every sin and idol be renounced by us, when we eat and drink at the Lord's table.
|
||||
5. He warns them, upon the whole, against such idolatry, by signifying to them that God is a jealous God ([[1 Corinthians 10#22]]): *Do we provoke the Lord to jealousy? Are we stronger than he?* It is very probable that many among the Corinthians made light of being at these heathen feasts, and thought there was no harm in it. But the apostle bids them beware. The reason with which the second commandment is enforced is, *I am a jealous God.* God cannot endure a rival in matter of worship; nor give his glory, nor suffer it to be given, to another. Those who have fellowship with other gods provoke him to jealousy, [[Deuteronomy 32#16]]. And, before this be done, persons should consider whether they are stronger than he. It is a dangerous thing to provoke God's anger, unless we could withstand his power. But *who can stand before him when he is angry?* [[Nahum 1#6]]. This should be considered by all who continue in the love and liking of sin, and in league with it, while yet they profess to keep up communion with Christ. Is not this the way to provoke his jealousy and indignation? Note, Attention to the greatness of God's power should restrain us from provoking his jealousy, from doing any thing to displease him. Shall we rouse almighty wrath? And how shall we withstand it? Are we a match for God? Can we resist his power, or control it? And, if not, shall we arm it against us, by provoking him to jealousy? No, let us fear his power, and let this restrain us from all provocation.
|
||||
|
||||
# Christian Liberty. (a. d. 57.)
|
||||
|
||||
## Verses: 23 - 33
|
||||
23 All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. 24 Let no man seek his own, but every man another's wealth. 25 Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: 26 For the earth is the Lord's, and the fulness thereof. 27 If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. 28 But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof: 29 Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience? 30 For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? 31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. 32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: 33 Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.
|
||||
|
||||
In this passage the apostle shows in what instances, notwithstanding, Christians might lawfully eat what had been sacrificed to idols. They must not eat it out of religious respect to the idol, nor go into his temple, and hold a feast there, upon what they knew was an idol-sacrifice; nor perhaps out of the temple, if they knew it was a feast held upon a sacrifice, but there were cases wherein they might without sin eat what had been offered. Some such the apostle here enumerates.-- But,
|
||||
|
||||
1. He gives a caution against abusing our liberty in lawful things. That may be lawful which is not expedient, which will not edify. A Christian must not barely consider what is lawful, but what is expedient, and for the use of edification. A private Christian should do so even in his private conduct. *He must not seek his own only, but his neighbour's wealth.* He must be concerned not to hurt his neighbour, nay, he must be concerned to promote his welfare; and must consider how to act so that he may help others, and not hinder them in their holiness, comfort, or salvation. Those who allow themselves in every thing not plainly sinful in itself will often run into what is evil by accident, and do much mischief to others. Every thing lawful in itself to be done is not therefore lawfully done. Circumstances may make that a sin which in itself is none. These must be weighed, and the expediency of an action, and its tendency to edification, must be considered before it be done. Note, The welfare of others, as well as our own convenience, must be consulted in many things we do, if we would do them well.
|
||||
2. He tells them that what was *sold in the shambles they might eat without asking questions.* The priest's share of heathen sacrifices was thus frequently offered for sale, after it had been offered in the temple. Now the apostle tells them they need not be so scrupulous as to ask the butcher in the market whether the meat he sold had been offered to an idol? It was there sold as common food, and as such might be bought and used; *for the earth is the Lord's, and the fulness thereof* ([[1 Corinthians 10#26]]), and the fruit and products of the earth were designed by him, the great proprietor, for the use and subsistence of mankind, and more especially of his own children and servants. *Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer,* [[1 Timothy 4#4..5]]. *To the pure all things are pure,* [[Titus 1#15]]. Note, Though it is sinful to use any food in an idolatrous manner, it is no sin, after such abuse, to apply it, in a holy manner, to its common use.
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3. He adds that if they were invited by any heathen acquaintances to a feast, *they might go, and eat what was set before them, without asking questions* ([[1 Corinthians 10#27]]), *nay, though* they knew things sacrificed to idols were served up at such entertainments, as well as sold in the shambles. Note, The apostle does not prohibit their going to a feast upon the invitation of those that believed not. There is a civility owing even to infidels and heathens. Christianity does by no means bind us up from the common offices of humanity, nor allow us an uncourteous behaviour to any of our own kind, however they may differ from us in religious sentiments or practices. And when Christians were invited to feast with infidels they were not to ask needless questions about the food set before them, but eat without scruple. Needless enquiries might perplex their minds and consciences, for which reason they were to be avoided. Any thing fit to be eaten, that was set before them at a common entertainment, they might lawfully eat. And why then should they scrupulously enquire whether what was set before them had been sacrificed? It is to be understood of civil feasting, not religious; for the latter among the heathens was feasting upon their sacrifices, which he had condemned before as a participation in their idolatrous worship. At a common feast they might expect common food; and they needed not to move scruples in their own minds whether what was set before them was otherwise or no. Note, Though Christians should be very careful to know and understand their duty, yet they should not, by needless enquiries, perplex themselves.
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4. Yet, even at such an entertainment, he adds, if any should say it was a thing that had been offered to idols, they should refrain: *Eat not, for his sake that showed it, and for conscience' sake.* Whether it were the master of the feast or any of the guests, whether it were spoken in the hearing of all or whispered in the ear, they should refrain for his sake who suggested this to them, whether he were an infidel or an infirm Christian; and for conscience' sake, out of regard to conscience, that they might show a regard to it in themselves, and keep up a regard to it in others. This he backs with the same reason as the former: *For the earth is the Lord's.* There is food enough provided by our common Lord, of which we maya eat without scruple. The same doctrine may be variously improved, as here: "The earth is the Lord's, therefore you may eat any thing without scruple that is set before you as common food; and yet, because the earth is the Lord's, eat nothing that will give offence, lay a stumbling-block before others, and encourage some in idolatry, or tempt others to eat when they are not clear in their own mind that it is lawful, and so sin, and wound their own consciences." Note, Christians should be very cautious of doing what may thus prejudice the consciences of others, and weaken their authority with them, which is by all means to be kept up.
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5. He urges them to refrain where they will give offence, while yet he allows it lawful to eat what was set before them as common food, though it had been offered in sacrifice. "Another man's conscience is no measure to our conduct. What he thinks unlawful is not thereby made unlawful to me, but may be a matter of liberty still; and as long as I own God as a giver of my food, and render him thanks for it, it is very unjust to reproach me for using it." This must be understood abstracted from the scandal given by eating in the circumstance mentioned. Though some understand it to mean, "Why should I, by using the liberty I have, give occasion to those who are scandalized to speak evil of me?" According to that advice of the apostle ([[Romans 14#16]]), *Let not your good be evil spoken of.* Note, Christians should take care not to use their liberty to the hurt of others, nor their own reproach.
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6. The apostle takes occasion from this discourse to lay down a rule for Christians' conduct, and apply it to this particular case ([[1 Corinthians 10#31..32]]), namely, that in eating and drinking, and in all we do, we should aim at the glory of God, at pleasing and honouring him. This is the fundamental principle of practical godliness. The great end of all practical religion must direct us where particular and express rules are wanting. Nothing must be done against the glory of God, and the good of our neighbours, connected with it. Nay, the tendency of our behaviour to the common good, and the credit of our holy religion, should give direction to it. And therefore nothing should be done by us to offend any, *whether Jew, or Gentile, or the church,* [[1 Corinthians 10#32]]. The Jews should not be unnecessarily grieved nor prejudiced, who have such an abhorrence of idols that they reckon every thing offered to them thereby defiled, and that it will pollute and render culpable all who partake of it; nor should heathens be countenanced in their idolatry by any behaviour of ours, which they may construe as homage or honour done to their idols; nor young converts from Gentilism take any encouragement from our conduct to retain any veneration for the heathen gods and worship, which they have renounced: nor should we do any thing that may be a means to pervert any members of the church from their Christian profession or practice. Our own humour and appetite must not determine our practice, but the honour of God and the good and edification of the church. We should not so much consult our own pleasure and interest as the advancement of the kingdom of God among men. Note, A Christian should be a man devoted to God, and of a public spirit.
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7. He presses all upon them by his own example: *Even as I please all men* (or study to do it) *in all things* (that I lawfully can), *not seeking my own profit, but that of many, that they may be saved,* [[1 Corinthians 10#33]]. Note, A preacher may press his advice home with boldness and authority when he can enforce it with his own example. He is most likely to promote a public spirit in others who can give evidence of it in himself. And it is highly commendable in a minister to neglect his own advantage that he may promote the salvation of his hearers. This shows that he has a spirit suitable to his function. It is a station for public usefulness, and can never be faithfully discharged by a man of a narrow spirit and selfish principles.
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@ -0,0 +1,73 @@
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# Chapter Introduction
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In this chapter the apostle blames, and endeavours to rectify, some great indecencies and manifest disorders in the church of Corinth; as,
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1. The misconduct of their women (some of whom seem to have been inspired) in the public assembly, who laid by their veils, the common token of subjection to their husbands in that part of the world. This behaviour he reprehends, requires them to keep veiled, asserts the superiority of the husband, yet so as to remind the husband that both were made for mutual help and comfort, [[Romans 11#1..16]].
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2. He blames them for their discord and neglect and contempt of the poor, at the Lord's supper, [[Romans 11#17..22]].
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3. To rectify these scandalous disorders, he sets before them the nature and intentions of this holy institution, directs them how they should attend on it, and warns them of the danger of a conduct to indecent as theirs, and of all unworthy receiving, [[Romans 11#23..34]].
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# Directions Concerning Attire; Female Subjection. (a. d. 57.)
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## Verses: 1 - 16
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1 Be ye followers of me, even as I also am of Christ. 2 Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you. 3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. 4 Every man praying or prophesying, having his head covered, dishonoureth his head. 5 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. 6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. 7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. 8 For the man is not of the woman; but the woman of the man. 9 Neither was the man created for the woman; but the woman for the man. 10 For this cause ought the woman to have power on her head because of the angels. 11 Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 12 For as the woman is of the man, even so is the man also by the woman; but all things of God. 13 Judge in yourselves: is it comely that a woman pray unto God uncovered? 14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? 15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. 16 But if any man seem to be contentious, we have no such custom, neither the churches of God.
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Paul, having answered the cases put to him, proceeds in this chapter to the redress of grievances. The [[Romans 11#1]] of the chapter is put, by those who divided the epistle into chapters, as a preface to the rest of the epistle, but seems to have been a more proper close to the last, in which he had enforced the cautions he had given against the abuse of liberty, by his own example: *Be ye followers of me, as I also am of Christ* ([[Romans 11#1]]), fitly closes his argument; and the way of speaking in the [[Romans 11#2]] looks like a transition to another. But, whether it more properly belong to this or the last chapter, it is plain from it that Paul not only preached such doctrine as they ought to believe, but led such a life as they ought to imitate. "Be ye followers of me," that is, "Be imitators of me; live as you see me live." Note, Ministers are likely to preach most to the purpose when they can press their hearers to follow their example. Yet would not Paul be followed blindly neither. He encourages neither implicit faith nor obedience. He would be followed himself no further than he followed Christ. Christ's pattern is a copy without a blot; so is no man's else. Note, We should follow no leader further than he follows Christ. Apostles should be left by us when they deviate from the example of their Master. He passes next to reprehend and reform an indecency among them, of which the women were more especially guilty, concerning which observe,
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1. How he prefaces it. He begins with a commendation of what was praiseworthy in them ([[Romans 11#2]]): *I praise you, that you remember me in all things, and keep the ordinances as I delivered them to you.* Many of them, it is probable, did this in the strictest sense of the expression: and he takes occasion thence to address the body of the church under this good character; and the body might, in the main, have continued to observe the ordinances and institutions of Christ, though in some things they deviated from, and corrupted, them. Note, When we reprove what is amiss in any, it is very prudent and fit to commend what is good in them; it will show that the reproof is not from ill-will, and a humour of censuring and finding fault; and it will therefore procure the more regard to it.
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2. How he lays the foundation for his reprehension by asserting the superiority of the man over the woman: *I would have you know that the head of every man is Christ, and the head of the woman is the man, and the head of Christ is God.* Christ, in his mediatorial character and glorified humanity, is at the head of mankind. He is not only first of the kind, but Lord and Sovereign. He has a name above every name: though in this high office and authority he has a superior, God being his head. And as God is the head of Christ, and Christ the head of the whole human kind, so the man is the head of the two sexes: not indeed with such dominion as Christ has over the kind or God has over the man Christ Jesus; but a superiority and headship he has, and the woman should be in subjection and not assume or usurp the man's place. This is the situation in which God has placed her; and for that reason she should have a mind suited to her rank, and not do any thing that looks like an affectation of changing places. Something like this the women of the church of Corinth seem to have been guilty of, who were under inspiration, and prayed and prophesied even in their assemblies, [[Romans 11#5]]. It is indeed an apostolical canon, that the women *should keep silence in the churches* ([[]]; [[1 Timothy 2#12]]), which some understand without limitation, as if a woman under inspiration also must keep silence, which seems very well to agree with the connection of the apostle's discourse, [[Romans 14#1..23]]. Others with a limitation: though a woman might not from her own abilities pretend to teach, or so much as question and debate any thing in the church yet when under inspiration the case was altered, she had liberty to speak. Or, though she might not preach even by inspiration (because teaching is the business of a superior), yet she might pray or utter hymns by inspiration, even in the public assembly. She did not show any affectation of superiority over the man by such acts of public worship. It is plain the apostle does not in this place prohibit the thing, but reprehend the manner of doing it. And yet he might utterly disallow the thing and lay an unlimited restraint on the woman in another part of the epistle. These things are not contradictory. It is to his present purpose to reprehend the manner wherein the women prayed and prophesied in the church, without determining in this place whether they did well or ill in praying or prophesying. Note, The manner of doing a thing enters into the morality of it. We must not only be concerned to do good, but that the good we do be well done.
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3. The thing he reprehends is the woman's praying or prophesying uncovered, or the man's doing either covered, [[Romans 11#4..5]]. To understand this, it must be observed that it was a signification either of shame or subjection for persons to be veiled, or covered, in the eastern countries, contrary to the custom of ours, where the being bare-headed betokens subjection, and being covered superiority and dominion. And this will help us the better to understand,
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4. The reasons on which he grounds his reprehension.
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1. *The man that prays or prophesies with his head covered dishonoureth his head,* namely, Christ, the head of every man ([[Romans 11#3]]), by appearing in a habit unsuitable to the rank in which God has placed him. Note, We should, even in our dress and habits, avoid every thing that may dishonour Christ. *The woman,* on the other hand, *who prays or prophesies with her head uncovered dishonoureth her head,* namely, the man, [[Romans 11#3]]. She appears in the dress of her superior, and throws off the token of her subjection. She might, with equal decency, cut her hair short, or cut it close, which was the custom of the man in that age. This would be in a manner to declare that she was desirous of changing sexes, a manifest affectation of that superiority which God had conferred on the other sex. And this was probably the fault of these prophetesses in the church of Corinth. It was doing a thing which, in that age of the world, betokened superiority, and therefore a tacit claim of what did not belong to them but the other sex. Note, The sexes should not affect to change places. The order in which divine wisdom has placed persons and things is best and fittest: to endeavour to amend it is to destroy all order, and introduce confusion. The woman should keep to the rank God has chosen for her, and not dishonour her head; for this, in the result, is to dishonour God. If she was made out of the man, and for the man, and made to be the glory of the man, she should do nothing, especially in public, that looks like a wish of having this order inverted.
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2. Another reason against this conduct is that *the man is the image and glory of God,* the representative of that glorious dominion and headship which God has over the world. It is the man who is set at the head of this lower creation, and therein he bears the resemblance of God. The woman, on the other hand, *is the glory of the man* ([[Romans 11#7]]): she is his representative. Not but she has dominion over the inferior creatures, as she is a partaker of human nature, and so far is God's representative too, but it is at second-hand. She is the image of God, inasmuch as she is the image of the man: *For the man was not made out of the woman, but the woman out of the man,* [[Romans 11#8]]. The man was first made, and made head of the creation here below, and therein the image of the divine dominion; and the woman was made out of the man, and shone with a reflection of his glory, being made superior to the other creatures here below, but in subjection to her husband, and deriving that honour from him out of whom she was made.
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3. *The woman was made for the man,* to be his help-meet, *and not the man for the woman.* She was naturally, therefore, made subject to him, because made for him, for his use, and help, and comfort. And she who was intended to be always in subjection to the man should do nothing, in Christian assemblies, that looks like an affectation of equality.
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4. *She ought to have power on her head, because of the angels.* Power, that is, a veil, the token, not of her having the power or superiority, but being under the power of her husband, subjected to him, and inferior to the other sex. Rebekah, when she met Isaac, and was delivering herself into his possession, put on her veil, in token of her subjection, [[Genesis 24#65]]. Thus would the apostle have the women appear in Christian assemblies, even though they spoke there by inspiration, *because of the angels,* that is, say some, because of the evil angels. The woman *was first in the transgression, being deceived by the devil* ([[1 Timothy 2#14]]), which increased her subjection to man, [[Genesis 3#16]]. Now, believe evil angels will be sure to mix in all Christian assemblies, therefore should women wear the token of their shamefacedness and subjection, which in that age and country, was a veil. Others say because of the good angels. Jews and Christians have had an opinion that these ministering spirits are many of them present in their assemblies. Their presence should restrain Christians from all indecencies in the worship of God. Note, We should learn from all to behave in the public assemblies of divine worship so as to express a reverence for God, and a content and satisfaction with that rank in which he has placed us.
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5. He thinks fit to guard his argument with a caution lest the inference be carried too far ([[Romans 11#11..12]]): *Nevertheless, neither is the man without the woman, nor the woman without the man in the Lord.* They were made for one another. *It is not good for him to be alone* ([[Genesis 2#18]]), and therefore was a woman made, and made for the man; and the man was intended to be a comfort, and help, and defence, to the woman, though not so directly and immediately made for her. They were made to be a mutual comfort and blessing, not one a slave and the other a tyrant. *Both were to be one flesh* ([[Genesis 2#24]]), and this for the propagation of a race of mankind. They are reciprocal instruments of each other's production. As the woman was first formed out of the man, the man is ever since propagated by the woman ([[Romans 11#12]]), all by the divine wisdom and power of the First Cause so ordaining it. The authority and subjection should be no greater than are suitable to two in such near relation and close union to each other. Note, As it is the will of God that the woman know her place, so it is his will also that the man abuse not his power.
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6. He enforces his argument from the natural covering provided for the woman ([[Romans 11#13..15]]): "*Judge in yourselves*-- consult your own reason, hearken to what nature suggests-- *is it comely for a woman to pray to God uncovered?* Should there not be a distinction kept up between the sexes in wearing their hair, since nature has made one? Is it not a distinction which nature has kept up among all civilized nations? The woman's hair is a natural covering; to wear it long is a glory to her; but for a man to have long hair, or cherish it, is a token of softness and effeminacy." Note, It should be our concern, especially in Christian and religious assemblies, to make no breach upon the rules of natural decency.
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7. He sums up all by referring those who were contentious to the usages and customs of the churches, [[Romans 11#16]]. Custom is in a great measure the rule of decency. And the common practice of the churches is what he would have them govern themselves by. He does not silence the contentious by mere authority, but lets them know that they would appear to the world as very odd and singular in their humour if they would quarrel for a custom to which all the churches of Christ were at that time utter strangers, or against a custom in which they all concurred, and that upon the ground of natural decency. It was the common usage of the churches for women to appear in public assemblies, and join in public worship, veiled; and it was manifestly decent that they should do so. Those must be very contentious indeed who would quarrel with this, or lay it aside.
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# Profanation of the Lord's Supper. (a. d. 57.)
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## Verses: 17 - 22
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17 Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. 18 For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. 19 For there must be also heresies among you, that they which are approved may be made manifest among you. 20 When ye come together therefore into one place, this is not to eat the Lord's supper. 21 For in eating every one taketh before other his own supper: and one is hungry, and another is drunken. 22 What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.
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In this passage the apostle sharply rebukes them for much greater disorders than the former, in their partaking of the Lord's supper, which was commonly done in the first ages, as the ancients tell us, with a love-feast annexed, which gave occasion to the scandalous disorders which the apostle here reprehends, concerning which observe,
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1. The manner in which he introduces his charge: "*Now in this that I declare to you I praise you not,*[[Romans 11#17]]. I cannot commend, but must blame and condemn you." It is plain, from the beginning of the chapter, that he was willing and pleased to commend as far as he could. But such scandalous disorders, in so sacred an institution, as they were guilty of, called for a sharp reprehension. They quite turned the institution against itself. It was intended to make them better, to promote their spiritual interests; but it really made them worse. *They came together, not for the better, but for the worse.* Note, The ordinances of Christ, if they do not make us better, will be very apt to make us worse; if they do not do our souls good, they do us harm; if they do not melt and mend, they will harden. Corruptions will be confirmed in us, if the proper means do not work a cure of them.
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2. He enters upon his charge against them in more particulars than one.
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1. He tells them that, upon coming together, they fell into *divisions, schisms*-- ***schismata.*** Instead of concurring unanimously in celebrating the ordinance, they fell a quarrelling with one another. Note, There may be schism where there is no separation of communion. Persons may come together in the same church, and sit down at the same table of the Lord, and yet be schismatics. Uncharitableness, alienation of affection, especially if it grows up to discord, and feuds, and contentions, constitute schism. Christians may separate from each other's communion, and yet be uncharitable one towards another; they may continue in the same communion, and yet be uncharitable. This latter is schism, rather than the former. The apostle had heard a report of the Corinthians' divisions, and he tells them he had too much reason to believe it. For, adds he, there must be heresies also; not only quarrels, but factions, and perhaps such corrupt opinions as strike at the foundation of Christianity, and all sound religion. Note, No marvel there should be breaches of Christian love in the churches, when such offences will come as shall make shipwreck of faith and a good conscience. Such offences must come. Note that men are necessitated to be guilty of them; but the event is certain, and God permits them, that those who are approved (such honest hearts as will bear the trial) may be set to view, and appear faithful by their constant adherence to the truths and ways of God, notwithstanding the temptations of seducers. Note, The wisdom of God can make the wickedness and errors of others a foil to the piety and integrity of the saints.
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2. He charges them not only with discord and division, but with scandalous disorder: *For in eating every one taketh before the other his own supper; and one is hungry, and another is drunken,* [[Romans 11#21]]. Heathens used to drink plentifully at their feasts upon their sacrifices. Many of the wealthier Corinthians seem to have taken the same liberty at the Lord's table, or at least at their ***Agapai,*** or *love-feasts,* that were annexed to the supper. They would not stay for one another; the rich despised the poor, and ate and drank up the provisions they themselves brought, before the poor were allowed to partake; and thus some wanted, while others had more than enough. This was profaning a sacred institution, and corrupting a divine ordinance, to the last degree. What was appointed to feed the soul was employed to feed their lusts and passions. What should have been a bond of mutual amity and affection was made an instrument of discord and disunion. The poor were deprived of the food prepared for them, and the rich turned a feast of charity into a debauch. This was scandalous irregularity.
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3. The apostle lays the blame of this conduct closely on them,
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1. By telling them that their conduct perfectly destroyed the purpose and use of such an institution: *This is not to eat the Lord's supper,* [[Romans 11#20]]. It was coming to the Lord's table, and not coming. They might as well have staid away. Thus to eat the outward elements was not to eat Christ's body. Note, There is a careless and irregular eating of the Lord's supper which is as none at all; it will turn to no account, but to increase guilt. Such an eating was that of the Corinthians; their practices were a direct contradiction to the purposes of this sacred institution.
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2. Their conduct carried in it a contempt of God's house, or of the church, [[Romans 11#22]]. If they had a mind to feast, they might do it at home in their own houses; but to come to the Lord's table, and cabal and quarrel, and keep the poor from their share of the provision there made for them as well as rich, was such an abuse of the ordinance, and such a contempt of the poorer members of the church more especially, as merited a very sharp rebuke. Such a behaviour tended much to the shame and discouragement of the poor, whose souls were as dear to Christ, and cost him as much, as those of the rich. Note, Common meals may be managed after a common manner, but religious feasts should be attended religiously. Note, also, It is a heinous evil, and severely to be censured, for Christians to treat their fellow-christians with contempt and insolence, but especially at the Lord's table. This is doing what they can to pour contempt on divine ordinances. And we should look carefully to it that nothing in our behaviour at the Lord's table have the appearance of contemning so sacred an institution.
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# Design of the Lord's Supper. (a. d. 57.)
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## Verses: 23 - 34
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23 For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: 24 And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. 25 After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. 26 For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. 27 Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of that bread, and drink of that cup. 29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. 30 For this cause many are weak and sickly among you, and many sleep. 31 For if we would judge ourselves, we should not be judged. 32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. 33 Wherefore, my brethren, when ye come together to eat, tarry one for another. 34 And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.
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To rectify these gross corruptions and irregularities, the apostle sets the sacred institution here to view. This should be the rule in the reformation of all abuses.
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|
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1. He tells us how he came by the knowledge of it. He was not among the apostles at the first institution; but *he had received from the Lord what he delivered to them,*[[Romans 11#23]]. He had the knowledge of this matter by revelation from Christ: and what he had received he communicated, without varying from the truth a tittle, without adding or diminishing.
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2. He gives us a more particular account of the institution than we meet with elsewhere. We have here an account,
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1. Of the author-- our Lord Jesus Christ. The king of the church only has power to institute sacraments.
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2. The time of the institution: *It was the very night wherein he was betrayed;* just as he was entering on his sufferings which are therein to be commemorated.
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3. The institution itself. Our Saviour took bread, and when he had given thanks, or *blessed* (as it is in [[Matthew 26#26]]), *he broke, and said, Take, eat; this is my body, broken for you; this do in remembrance of me. And in like manner he took the cup, when he had supped, saying, This cup is the New Testament in my blood; this do, as oft as you drink it, in remembrance of me,*[[Romans 11#24..25]]. Here observe,
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1. The materials of this sacrament; both,
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1. As to the visible signs; these are bread and the cup, the former of which is called bread many times over in this passage, even after what the papists call consecration. What is eaten is called bread, though it be at the same time said to be *the body of the Lord,* a plain argument that the apostle knew nothing of their monstrous and absurd doctrine of transubstantiation. The latter is as plainly a part of this institution as words can make it. St. Matthew tells us, our Lord bade them all drink of it ([[Matthew 26#27]]), as if he would, by this expression, lay in a caveat against the papists' depriving the laity of the cup. Bread and the cup are both made use of, because it is a holy feast. Nor is it here, or any where, made necessary, that any particular liquor should be in the cup. In one evangelist, indeed, it is plain that wine was the liquor used by our Saviour, though it was, perhaps, mingled with water, according to the Jewish custom; *vide* Lightfoot on [[Matthew 26#27]]. But this by no means renders it unlawful to have a sacrament where persons cannot come at wine. In every place of scripture in which we have an account of this part of the institution it is always expressed by a figure. The cup is put for what was in it, without once specifying what the liquor was, in the words of the institution.
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2. The things signified by these outward signs; they are Christ's body and blood, his body broken, his blood shed, together with all the benefits which flow from his death and sacrifice: *it is the New Testament in his blood.* His blood is the seal and sanction of all the privileges of the new covenant; and worthy receivers take it as such, at this holy ordinance. They have the New Testament, and their own title to all the blessings of the new covenant, confirmed to them by his blood.
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2. We have here the sacramental actions, the manner in which the materials of the sacrament are to be used.
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1. Our Saviour's actions, which are taking the bread and cup, giving thanks, breaking the bread, and giving about both the one and the other.
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2. The actions of the communicants, which were to take the bread and eat, to take the cup and drink, and both in remembrance of Christ. But the external acts are not the whole nor the principal part of what is to be done at this holy ordinance; each of them has a significancy. Our Saviour, having undertaken to make an offering of himself to God, and procure, by his death, the remission of sins, with all other gospel benefits, for true believers, did, at the institution, deliver his body and blood, with all the benefits procured by his death, to his disciples, and continues to do the same every time the ordinance is administered to the true believers. This is here exhibited, or set forth, as the food of souls. And as food, though ever so wholesome or rich, will yield no nourishment without being eaten, here the communicants are to take and eat, or to receive Christ and feed upon him, his grace and benefits, and by faith convert them into nourishment to their souls. They are to take him as their Lord and life, yield themselves up to him, and live upon him. *He is our life,*[[Colossians 3#4]].
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3. We have here an account of the ends of this institution.
|
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1. It was appointed to be done *in remembrance of Christ,* to keep fresh in our minds an ancient favour, his dying for us, as well as to remember an absent friend, even Christ interceding for us, in virtue of his death, at God's right hand. The best of friends, and the greatest acts of kindness, are here to be remembered, with the exercise of suitable affections and graces. The motto on this ordinance, and the very meaning of it, is, *When this you see, remember me.*
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2. It was *to show forth Christ's death,* to declare and publish it. It is not barely in remembrance of Christ, of what he has done and suffered, that this ordinance was instituted; but to commemorate, to celebrate, his glorious condescension and grace in our redemption. We declare his death to be our life, the spring of all our comforts and hopes. And we glory in such a declaration; we show forth his death, and spread it before God, as our accepted sacrifice and ransom. We set it in view of our own faith, for our own comfort and quickening; and we own before the world, by this very service, that we are the disciples of Christ, who trust in him alone for salvation and acceptance with God.
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4. It is moreover hinted here, concerning this ordinance,
|
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1. That it should be frequent: *As often as you eat this bread,* &c. Our bodily meals return often; we cannot maintain life and health without this. And it is fit that this spiritual diet should be taken often tool The ancient churches celebrated this ordinance every Lord's day, if not every day when they assembled for worship.
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2. That it must be perpetual. It is to be celebrated *till the Lord shall come;* till he shall come the second time, without sin, for the salvation of those that believe, and to judge the world. This is our warrant for keeping this feast. It was our Lord's will that we should thus celebrate the memorials of his death and passion, till he come in his own glory, and the Father's glory, with his holy angels, and put an end to the present state of things, and his own mediatorial administration, by passing the final sentence. Note, The Lord's supper is not a temporary, but a standing and perpetual ordinance.
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3. He lays before the Corinthians the danger of receiving unworthily, of prostituting this institution as they did, and using it to the purposes of feasting and faction, with intentions opposite to its design, or a temper of mind altogether unsuitable to it; or keeping up the covenant with sin and death, while they are there professedly renewing and confirming their covenant with God.
|
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1. It is great guilt which such contract. They shall *be guilty of the body and blood of the Lord* ([[Romans 11#27]]), of violating this sacred institution, of despising his body and blood. They act as if they *counted the blood of the covenant, wherewith they are sanctified, an unholy thing,* [[Hebrews 10#29]]. They profane the institution, and in a manner crucify their Saviour over again. Instead of being cleansed by his blood, they are guilty of his blood.
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2. It is a great hazard which they run: *They eat and drink judgment to themselves,* [[Romans 11#29]]. They provoke God, and are likely to bring down punishment on themselves. No doubt but they incur great guilt, and so render themselves liable to damnation, to spiritual judgments and eternal misery. Every sin is in its own nature damning; and therefore surely so heinous a sin as profaning such a holy ordinance is so. And it is profaned in the grossest sense by such irreverence and rudeness as the Corinthians were guilty of. But fearful believers should not be discouraged from attending at this holy ordinance by the sound of these words, as if they bound upon themselves the sentence of damnation by coming to the table of the Lord unprepared. Thus sin, as well as all others, leaves room for forgiveness upon repentance; and the Holy Spirit never indited this passage of scripture to deter serious Christians from their duty, though the devil has often made this advantage of it, and robbed good Christians of their choicest comforts. The Corinthians came to the Lord's table as to a common feast, *not discerning the Lord's body*-- not making a difference or distinction between that and common food, but setting both on a level: nay, they used much more indecency at this sacred feast than they would have done at a civil one. This was very sinful in them, and very displeasing to God, and brought down his judgments on them: *For this cause many are weak and sickly among you, and many sleep.* Some were punished with sickness, and some with death. Note, A careless and irreverent receiving of the Lord's supper may bring temporal punishments. Yet the connection seems to imply that even those who were thus punished were in a state of favour with God, at least many of them: *They were chastened of the Lord, that they should not be condemned with the world,* [[Romans 11#32]]. Now divine chastening is a sign of divine love: *Whom the Lord loveth he chasteneth* ([[Hebrews 12#6]]), especially with so merciful a purpose, to prevent their final condemnation. In the midst of judgment, God remembers mercy: he frequently punishes those whom he tenderly loves. It is kindness to use the rod to prevent the child's ruin. He will visit such iniquity as this under consideration with stripes, and yet make those stripes the evidence of his lovingkindness. Those were in the favour of God who yet so highly offended him in this instance, and brought down judgments on themselves; at least many of them were; for they were punished by him out of fatherly good-will, punished now that they might not perish for ever. Note, It is better to bear trouble in this world than to be miserable to eternity. And God punishes his people now, to prevent their eternal woe.
|
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4. He points out the duty of those who would come to the Lord's table.
|
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1. In general: *Let a man examine himself* ([[Romans 11#28]]), try and approve himself. Let him consider the sacred intention of this holy ordinance, its nature, and use, and compare his own views in attending on it and his disposition of mind for it; and, when he has approved himself to his own conscience in the sight of God, then let him attend. Such self-examination is necessary to a right attendance at this holy ordinance. Note, Those who, through weakness of understanding, cannot try themselves, are by no means fit to eat of this bread and drink of this cup; nor those who, upon a fair trial, have just ground to charge themselves with impenitency, unbelief, and alienation from the life of God. Those should have the wedding-garment on who would be welcome at this marriage-feast-- grace in habit, and grace in exercise.
|
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2. The duty of those who were yet unpunished for their profanation of this ordinance: *If we would judge ourselves, we should not be judged,* [[Romans 11#31]]. If we would thoroughly search and explore ourselves, and condemn and correct what we find amiss, we should prevent divine judgments. Note, To be exact and severe on ourselves and our own conduct is the most proper way in the world not to fall under the just severity of our heavenly Father. We must not judge others, lest we be judged ([[Matthew 7#1]]); but we must judge ourselves, to prevent our being judged and condemned by God. We may be critical as to ourselves, but should be very candid in judging others.
|
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5. He closes all with a caution against the irregularities of which they were guilty ([[Romans 11#33..34]]), charging them to avoid all indecency at the Lord's table. They were to eat for hunger and pleasure only at home, and not to change the holy supper to a common feast; and much less eat up the provisions before those who could bring none did partake of them, lest they should come together for condemnation. Note, Our holy duties, through our own abuse, may prove matter of condemnation. Christians may keep Sabbaths, hear sermons, attend at sacraments, and only aggravate guilt, and bring on a heavier doom. A sad but serious truth! O! let all look to it that they do not come together at any time to God's worship, and all the while provoke him, and bring down vengeance on themselves. Holy things are to be used in a holy manner, or else they are profaned. What else was amiss in this matter, he tells them, he would rectify when he came to them.
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@ -0,0 +1,54 @@
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# Chapter Introduction
|
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|
||||
In this chapter the apostle,
|
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|
||||
1. Considers the case of spiritual gifts, which were very plentifully poured out on the Corinthian church. He considers their original, that they are from God; their variety and use, that they were all intended for one and the same general end, the advancement of Christianity and the church's edification, [[Romans 12#1..11]].
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2. He illustrates this by an allusion to a human body, in which all the members have a mutual relation and subserviency, and each has its proper place and use, [[Romans 12#12]].
|
||||
3. He tells us that the church is the body of Christ, and the members are variously gifted for the benefit of the whole body, and each particular member, [[]]. And them,
|
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4. Closes with an exhortation to seek somewhat more beneficial than these gifts, [[]].
|
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|
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# On Spiritual Gifts. (a. d. 57.)
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|
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## Verses: 1 - 11
|
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1 Now concerning spiritual gifts, brethren, I would not have you ignorant. 2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. 3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. 4 Now there are diversities of gifts, but the same Spirit. 5 And there are differences of administrations, but the same Lord. 6 And there are diversities of operations, but it is the same God which worketh all in all. 7 But the manifestation of the Spirit is given to every man to profit withal. 8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit; 10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: 11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.
|
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|
||||
The apostle comes now to treat of spiritual gifts, which abounded in the church of Corinth, but were greatly abused. What these gifts were is at large told us in the body of the chapter; namely, extraordinary offices and powers, bestowed on ministers and Christians in the first ages, for conviction of unbelievers, and propagation of the gospel. Gifts and graces, ***charismata*** and ***charis,*** greatly differ. Both indeed were freely given of God. But where grace is given it is for the salvation of those who have it. Gifts are bestowed for the advantage and salvation of others. And there may be great gifts where there is not a dram of grace, but persons possessed of them are utterly out of the divine favour. They are great instances of divine benignity to men, but do not by themselves prove those who have them to be the objects of divine complacency. This church was rich in gifts, but there were many things scandalously out of order in it. Now concerning these spiritual gifts, that is, the extraordinary powers they had received from the Spirit,
|
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|
||||
1. The apostle tells them he would not have them ignorant either of their original or use. They came from God, and were to be used for him. It would lead them far astray if they were ignorant of one or the other of these. Note, Right information is of great use as to all religious practice. It is wretched work which gifted men make who either do not know or do not advert to the nature and right use of the gifts with which they are endowed.
|
||||
2. He puts them in the mind of the sad state out of which they had been recovered: *You were Gentiles, carried away to dumb idols, even as you were led,* [[Romans 12#2]]. While they were so, they could have no pretensions to be spiritual men, nor to have spiritual gifts. While they were under the conduct of the spirit of Gentilism, they could not be influenced by the Spirit of Christ. If they well understood their former condition, they could not but know that all true spiritual gifts were from God. Now concerning this observe,
|
||||
1. Their former character: they *were Gentiles.* Not God's peculiar people, but of the nations whom he had in a manner abandoned. The Jews were, before, his chosen people, distinguished from the rest of the world by his favour. To them the knowledge and worship of the true God were in a manner confined. The rest of the world were strangers to the covenant of promise, aliens from the commonwealth of Israel, and in a manner without God, [[Ephesians 2#12]]. Such Gentiles were the body of the Corinthians, before their conversion to Christianity. What a change was here! Christian Corinthians were once Gentiles. Note, It is of great use to the Christian, and a proper consideration to stir him up both to duty and thankfulness, to think what once he was: *You were Gentiles.* 2. The conduct they were under: *Carried away to these dumb idols, even as you were led.* They were hurried upon the grossest idolatry, the worship even of stocks and stones, through the force of a vain imagination, and the fraud of their priests practising on their ignorance, for, whatever were the sentiments of their philosophers, this was the practice of the herd. The body of the people paid their homage and worship to dumb idols, *that had ears but could not hear, and mouths but could not speak,* [[Psalms 115#5..6]]. Miserable abjectness of mind! And those who despised these gross conceptions of the vulgar yet countenanced them by their practice. O dismal state of Gentilism! Could the Spirit of God be among such stupid idolators, or they be influenced by it? How did the prince of this world triumph in the blindness of mankind! How thick a mist had he cast over their minds!
|
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3. He shows them how they might discern those gifts that were from the Spirit of God, true spiritual gifts: *No man, speaking by the Spirit, calls Jesus accursed.* Thus did both Jews and Gentiles: they blasphemed him as an impostor, and execrated his name, and deemed it abominable. And yet many Jews, who were exorcists and magicians, went about, pretending to work wonders by the Spirit of God (vid. Lightfoot's *Horæ in loc.*), and many among the Gentiles pretended to inspiration. Now the apostle tells them none could act under the influence, nor by the power, of the Spirit of God, who disowned and blasphemed Christ: for the Spirit of God bore uncontrollable witness to Christ by prophecy, miracles, his resurrection from the dead, the success of his doctrine among men, and its effect upon them; and could never so far contradict itself as to declare him accursed. And on the other hand *no man could say Jesus was the Lord* (that is, live by this faith, and work miracles to prove it), *but it must be by the Holy Ghost.* To own this truth before men, and maintain it to the death, and live under the influence of it, could not be done without the sanctification of the Holy Ghost. No man can call Christ *Lord,* with a believing subjection to him and dependence upon him, unless that faith be wrought by the Holy Ghost. No man can confess this truth in the day of trial but by the Holy Ghost animating and encouraging him. Note, We have as necessary a dependence on the Spirit's operation and influence for our sanctification and perseverance as on the mediation of Christ for our reconciliation and acceptance with God: and no man could confirm this truth with a miracle but by the Holy Ghost. No evil spirit would lend assistance, if it were in his power, to spread a doctrine and religion so ruinous to the devil's kingdom. The substance of what the apostle asserts and argues here is that whatever pretences there were to inspiration or miracles, among those who were enemies to Christianity, they could not be from the Spirit of God; but no man could believe this with his heart, nor prove with a miracle that Jesus was Christ, but by the Holy Ghost: so that the extraordinary operations and powers among them did all proceed from the Spirit of God. He adds,
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4. These spiritual gifts, though proceeding from the same Spirit, are yet various. They have one author and original, but are themselves of various kinds. A free cause may produce variety of effects; and the same giver may bestow various gifts, [[Romans 12#4]]. *There are diversities of gifts,* such as revelations, tongues, prophecy, interpretations of tongues; *but the same Spirit.* There are differences of administrations, or different offices, and officers to discharge them, different ordinances and institutions (see [[]]), but the same Lord, who appointed all, [[Romans 12#6]]. *There are diversities of operations,* or miraculous powers, called ***energemata dynameon*** ([[Romans 12#10]]), as here ***energemata,*** *but it is the same God that worketh all in all.* There are various gifts, administrations, and operations, but all proceed from one God, one Lord, one Spirit; that is, from Father, Son, and Holy Ghost, the spring and origin of all spiritual blessings and bequests: all issue from the same fountain; all have the same author. However different they may be in themselves, in this they agree; all are from God. And several of the kinds are here specified, [[Romans 12#8..10]]. Several persons had their several gifts, some one, some another, all from and by the same Spirit. To one was given the *word of wisdom;* that is, say some, a knowledge of the mysteries of the gospel, and ability to explain them, an exact understanding of the design, nature, and doctrines, of the Christian religion. Others say an uttering of grave sentences, like Solomon's proverbs. Some confine this word of wisdom to the revelations made to and by the apostles.-- *To another the word of knowledge, by the same Spirit;* that is, say some, the knowledge of mysteries ([[Romans 2#13]]): wrapped up in the prophecies, types, and histories of the Old Testament: say others, a skill and readiness to give advice and counsel in perplexed cases.-- *To another faith, by the same Spirit;* that is, the faith of miracles, or a faith in the divine power and promise, whereby they were enabled to trust God in any emergency, and go on in the way of their duty, and own and profess the truths of Christ, whatever was the difficulty or danger.-- *To another the gift of healing, by the same Spirit;* that is, healing the sick, either by laying on of hands, or anointing with oil, or with a bare word.-- *To another the working of miracles;* the efficacies of powers, ***energemata dynameon,*** such as raising the dead, restoring the blind to sight, giving speech to the dumb, hearing to the deaf, and the use of limbs to the lame.-- *To another prophecy,* that is, ability to foretel future events, which is the more usual sense of prophecy; or to explain scripture by a peculiar gift of the Spirit. See [[]].-- *To another the discerning of Spirits,* power to distinguish between true and false prophets, or to discern the real and internal qualifications of any person for an office, or to discover the inward workings of the mind by the Holy Ghost, as Peter did those of Ananias, [[Acts 5#3]].-- *To another divers kinds of tongues,* or ability to speak languages by inspiration.-- *To another the interpretation of tongues,* or ability to render foreign languages readily and properly into their own. With such variety of spiritual gifts were the first ministers and churches blessed.
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5. The end for which these gifts were bestowed: *The manifestation of the Spirit is given to every man to profit withal,* [[Romans 12#7]]. The Spirit was manifested by the exercise of these gifts; his influence and interest appeared in them. But they were not distributed for the mere honour and advantage of those who had them, but for the benefit of the church, to edify the body, and spread and advance the gospel. Note, Whatever gifts God confers on any man, he confers them that he may do good with them, whether they be common or spiritual. The outward gifts of his bounty are to be improved for his glory, and employed in doing good to others. No man has them merely for himself. They are a trust put into his hands, to profit withal; and the more he profits others with them, the more abundantly will they turn to his account in the end, [[Philippians 4#17]]. Spiritual gifts are bestowed, that men may with them profit the church and promote Christianity. They are not given for show, but for service; not for pomp and ostentation, but for edification; not to magnify those that have them, but to edify others.
|
||||
6. The measure and proportion in which they are given: *All these worketh one and the same Spirit, dividing to every man as he will.* It is according to the sovereign pleasure of the donor. What more free than a gift? And shall not the Spirit of God do what he will with his own? May he not give to what persons he pleases, and in what proportion he pleases; one gift to one man, and another to another; to one more, and another fewer, as he thinks fit? Is he not the best judge how his own purpose shall be served, and his own donatives bestowed? It is not as men will, nor as they may think fit, but as the Spirit pleases. Note, The Holy Ghost is a divine person. He works divine effects and divides divine gifts a he will, by his own power, and according to his own pleasure, without dependence or control. But though he distributes these gifts freely and uncontrollably, they are intended by him, not for private honour and advantage, but for public benefit, for the edification of the body, the church.
|
||||
|
||||
# Union Recommended. (a. d. 57.)
|
||||
|
||||
## Verses: 12 - 26
|
||||
12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. 14 For the body is not one member, but many. 15 If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? 16 And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? 17 If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? 18 But now hath God set the members every one of them in the body, as it hath pleased him. 19 And if they were all one member, where were the body? 20 But now are they many members, yet but one body. 21 And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. 22 Nay, much more those members of the body, which seem to be more feeble, are necessary: 23 And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. 24 For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked: 25 That there should be no schism in the body; but that the members should have the same care one for another. 26 And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.
|
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|
||||
The apostle here makes out the truth of what was above asserted, and puts the gifted men among the Corinthians in mind of their duty, by comparing the church of Christ to a human body.
|
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|
||||
1. By telling us that one body may have many members, and that the many members of the same body make but one body ([[Romans 12#12]]): *As the body is one, and hath many members, and all members of that one body, being many, are one body, so also is Christ;* that is, Christ mystical, as divines commonly speak. Christ and his church making one body, as head and members, this body is made up of many parts or members, yet but one body; for all the members are *baptized into the same body, and made to drink of the same Spirit,* [[Romans 12#13]]. Jews and Gentiles, bond and free, are upon a level in this: all are baptized into the same body, and made partakers of the same Spirit. Christians become members of this body by baptism: they are baptized into one body. The outward rite is of divine institution, significant of the new birth, called therefore *the washing of regeneration,* [[Titus 3#5]]. But it is by the Spirit, by the renewing of the Holy Ghost, that we are made members of Christ's body. It is the Spirit's operation, signified by the outward administration, that makes us members. And by communion at the other ordinance we are sustained; but then it is not merely by drinking the wine, but by drinking into one Spirit. The outward administration is a means appointed of God for our participation in this great benefit; but it is baptism by the Spirit, it is internal renovation and drinking into one Spirit, partaking of his sanctifying influence from time to time, that makes us true members of Christ's body, and maintains our union with him. Being animated by one Spirit makes Christians one body. Note, All who have the spirit of Christ, without difference, are the members of Christ, whether Jew or Gentile, bond or free; and none but such. And all the members of Christ make up one body; the members many, but the body one. They are one body, because they have one principle of life; all are quickened and animated by the same Spirit.
|
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2. Each member has its particular form, place, and use.
|
||||
1. The meanest member makes a part of the body. The foot and ear are less useful, perhaps, than the hand and eye; but because one is not a hand, and the other an eye, shall they say, therefore, that they do not belong to the body? [[Romans 12#15..16]]. So every member of the body mystical cannot have the same place and office; but what then? Shall it hereupon disown relation to the body? Because it is not fixed in the same station, or favoured with the same gifts as others, shall it say, "I do not belong to Christ?" No, the meanest member of his body is as much a member as the noblest, and as truly regarded by him. All his members are dear to him.
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2. There must be a distinction of members in the body: *Were the whole body eye, where were the hearing? Were the whole ear, where were the smelling?* [[Romans 12#17]]. *If all were one member, where were the body?* [[Romans 12#19]]. *They are many members,* and for that reason must have distinction among them, *and yet are but one body,* [[Romans 12#20]]. One member of a body is not a body; this is made up of many; and among these many there must be a distinction, difference of situation, shape, use, &c. So it is in the body of Christ; its members must have different uses, and therefore have different powers, and be in different places, some having one gift, and others a different one. Variety in the members of the body contributes to the beauty of it. What a monster would a body be if it were all ear, or eye, or arm! So it is for the beauty and good appearance of the church that there should be diversity of gifts and offices in it.
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3. The disposal of members in a natural body, and their situation, are as God pleases: *But now hath God set the members, every one of them, in the body, as it hath pleased him,* [[Romans 12#18]]. We may plainly perceive the divine wisdom in the distribution of the members; but it was made according to the counsel of his will; he distinguished and distributed them as he pleased. So is it also in the members of Christ's body: they are chosen out to such stations, and endued with such gifts, as God pleases. He who is sovereign Lord of all disposes his favours and gifts as he will. And who should gainsay his pleasure? What foundation is here for repining in ourselves, or envying others? We should be doing the duties of our own place, and not murmuring in ourselves, nor quarrelling with others, that we are not in theirs.
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4. All the members of the body are, in some respect, useful and necessary to each other: *The eye cannot say to the hand, I have no need of thee; nor the head to the feet, I have no need of your:* nay, those members of the body *which seem to be more feeble* (the bowels, &c.) *are necessary* ([[Romans 12#21]]); God has so fitted and tempered them together that they are all necessary to one another, and to the whole body; there is no part redundant and unnecessary. Every member serves some good purpose or other: it is useful to its fellow-members, and necessary to the good state of the whole body. Nor is there a member of the body of Christ but may and ought to be useful to his fellow-members, and at some times, and in some cases, is needful to them. None should despise and envy another, seeing God has made the distinction between them as he pleased, yet so as to keep them all in some degree of mutual dependence, and make them valuable to each other, and concerned for each other, because of their mutual usefulness. Those who excel in any gift cannot say that they have no need of those who in that gift are their inferiors, while perhaps, in other gifts, they exceed them. Nay, the lowest members of all have their use, and the highest cannot do well without them. The eye has need of the hand, and the head of the feet.
|
||||
5. Such is the man's concern for his whole body that *on the less honourable members more abundant honour is bestowed, and our uncomely parts have more abundant comeliness.* Those parts which are not fit, like the rest, to be exposed to view, which are either deformed or shameful, we most carefully clothe and cover; whereas the comely parts have no such need. The wisdom of Providence has so contrived and tempered things that the most abundant regard and honour should be paid to that which most wanted it, [[]]. So should the members of Christ's body behave towards their fellow-members: instead of despising them, or reproaching them, for their infirmities, they should endeavour to cover and conceal them, and put the best face upon them that they can.
|
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6. Divine wisdom has contrived and ordered things in this manner that the members of the body should not be schismatics, divided from each other and acting upon separate interests, but well affected to each other, tenderly concerned for each other, having a fellow-feeling of each other's griefs and a communion in each other's pleasures and joys, [[]]. God has tempered the members of the body natural in the manner mentioned, that *there might be no schism in the body* ([[]]), no rupture nor disunion among the members, nor so much as the least mutual disregard. This should be avoided also in the spiritual body of Christ. There should be no schism in this body, but the members should be closely united by the strongest bonds of love. All decays of this affection are the seeds of schism. Where Christians grow cold towards each other, they will be careless and unconcerned for each other. And this mutual disregard is a schism begun. The members of the natural body are made to have a care and concern for each other, to prevent a schism in it. So should it be in Christ's body; the members should sympathize with each other. As in the natural body the pain of the one part afflicts the whole, the ease and pleasure of one part affects the whole, so should Christians reckon themselves honoured in the honours of their fellow-christians, and should suffer in their sufferings. Note, Christian sympathy is a great branch of Christian duty. We should be so far from slighting our brethren's sufferings that we should suffer with them, so far from envying their honours that we should rejoice with them and reckon ourselves honoured in them.
|
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|
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# On Spiritual Gifts. (a. d. 57.)
|
||||
|
||||
## Verses: 27 - 31
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27 Now ye are the body of Christ, and members in particular. 28 And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. 29 Are all apostles? are all prophets? are all teachers? are all workers of miracles? 30 Have all the gifts of healing? do all speak with tongues? do all interpret? 31 But covet earnestly the best gifts: and yet show I unto you a more excellent way.
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1. Here the apostle sums up the argument, and applies this similitude to the church of Christ, concerning which observe,
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1. The relation wherein Christians stand to Christ and one another. The church, or whole collective body of Christians, in all ages, is his body. Every Christian is a member of his body, and every other Christian stands related to him as a fellow-member ([[]]): *Now you are the body of Christ, and members in particular,* or particular members. Each is a member of the body, not the whole body; each stands related to the body as a part of it, and all have a common relation to one another, dependence upon one another, and should have a mutual care and concern. Thus are the members of the natural body, thus should the members of the mystical body be, disposed. Note, Mutual indifference, and much more contempt, and hatred, and envy, and strife, are very unnatural in Christians. It is like the members of the same body being destitute of all concern for one another, or quarrelling with each other. This is the apostle's scope in this argument. He endeavours in it to suppress the proud, vaunting, and contentious spirit, that had prevailed among the Corinthians, by reason of their spiritual gifts.
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2. The variety of offices instituted by Christ, and gifts or favours dispensed by him ([[]]): *God hath set some in the church; first, apostles,* the chief ministers entrusted with all the powers necessary to found a church, and make an entire revelation of God's will. *Secondarily, prophets,* or persons enabled by inspiration, as the evangelists did. *Thirdly, teachers,* those who labour in word and doctrine, whether with pastoral charge or without it. After that, *miracles,* or miracle-workers. *The gifts of healing,* or those who had power to heal diseases; *helps,* or such as had compassion on the sick and weak, and ministered to them; *governments,* or such as had the disposal of the charitable contributions of the church, and dealt them out to the poor; *diversities of tongues,* or such as could speak divers languages. Concerning all these observe,
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1. The plenteous variety of these gifts and offices. What a multitude are they! A good God was free in his communications to the primitive church; he was no niggard of his benefits and favours. No, he provided richly for them. They had no want, but a store-all that was necessary, and even more; what was convenient for them too.
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2. Observe the order of these offices and gifts. They are here placed in their proper ranks. Those of most value have the first place. Apostles, prophets, and teachers, were all intended to instruct the people, to inform them well in the things of God, and promote their spiritual edification: without them, neither evangelical knowledge nor holiness could have been promoted. But the rest, however fitted to answer the great intentions of Christianity, had no such immediate regard to religion, strictly so called. Note, God does, and we should, value things according to their real worth: and the use of things is the best criterion of their real worth. Those are most valuable that best answer the highest purposes. Such were apostolical powers, compared with theirs who had only the gift of healing and miracles. What holds the last and lowest rank in this enumeration is diversity of tongues. It is by itself the most useless and insignificant of all these gifts. Healing diseases, relieving the poor, helping the sick, have their use: but how vain a thing is it to speak languages, if a man does it merely to amuse or boast himself! This may indeed raise the admiration, but cannot promote the edification, of the hearers, nor do them any good. And yet it is manifest from [[Romans 14#1..23]] that the Corinthians valued themselves exceedingly on this gift. Note, How proper a method it is to beat down pride to let persons know the true value of what they pride themselves in! It is but too common a thing for men to value themselves most on what is least worth: and it is of great use to bring them to a sober mind by letting them know how much they are mistaken.
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3. The various distribution of these gifts, not all to one, nor to every one alike. All members and officers had not the same rank in the church, nor the same endowments ([[]]): *Are all apostles? Are all prophets?* This were to make the church a monster: all one as if the body were all ear or all eye. Some are fit for one office and employment, and some for another; and the Spirit distributes to every one as he will. We must be content with our own rank and share, if they be lower and less than those of others. We must not be conceited of ourselves, and despise others, if we are in the higher rank and have greater gifts. Every member of the body is to preserve its own rank, and do its own office; and all are to minister to one another, and promote the good of the body in general, without envying, or despising, or neglecting, or ill-using, any one particular member. How blessed a constitution were the Christian church, if all the members did their duty!
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2. He closes this chapter with an advice (as the generality read it) and a hint.
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1. An advice to covet the best gifts, ***charismata ta kreittona***-- *dona potiora, præstantiora,* either the most valuable in them selves or the most serviceable to others; and these are, in truth, most valuable in themselves, though men may be apt to esteem those most that will raise their fame and esteem highest. Those are truly best by which God will be most honoured and his church edified. Such gifts should be most earnestly coveted. Note, We should desire that most which is best, and most worth. Grace is therefore to be preferred before gifts; and, of gifts, those are to be preferred which are of greatest use. But some read this passage, not as an advice, but a charge: ***zeloute,*** *You are envious* at each other's gifts. In [[Romans 13#4]], the same word is thus translated. You quarrel and contend about them. This they certainly did. And this behaviour the apostle here reprehends, and labours to rectify. *Only of pride cometh contention.* These contests in the church of Corinth sprang from this original. It was a quarrel about precedency (as most quarrels among Christians are, with whatever pretences they are gilded over); and it is no wonder that a quarrel about precedence should extinguish charity. When all would stand in the first rank, no wonder if they jostle, or throw down, or thrust back, their brethren. Gifts may be valued for their use, but they are mischievous when made the fuel of pride and contention. This therefore the apostle endeavours to prevent.
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2. By giving them the hint of a more excellent way, namely, of charity, of mutual love and good-will. This was the only right way to quiet and cement them, and make their gifts turn to the advantage and edification of the church. This would render them kind to each other, and concerned for each other, and therefore calm their spirits, and put an end to their little piques and contests, their disputes about precedency. Those would appear to be in the foremost rank, according to the apostle, who had most of true Christian love. Note, True charity is greatly to be preferred to the most glorious gifts. To have the heart glow with mutual love is vastly better than to glare with the most pompous titles, offices, or powers.
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@ -0,0 +1,55 @@
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# Chapter Introduction
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In this chapter the apostle goes on to show more particularly what that more excellent way was of which he had just before been speaking. He recommends it,
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1. By showing the necessity and importance of it, [[1 Corinthians 13#1..3]].
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2. By giving a description of its properties and fruits, [[1 Corinthians 13#4..7]].
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3. By showing how much it excels the best of gifts and other graces, by its continuance, when they shall be no longer in being, or of any use, [[1 Corinthians 13#8..13]].
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# On Spiritual Gifts. (a. d. 57.)
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## Verses: 1 - 3
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1 Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. 2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. 3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
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|
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Here the apostle shows what more excellent way he meant, or had in view, in the close of the former chapter, namely, *charity,* or, as it is commonly elsewhere rendered, *love*-- ***agape***: not what is meant by charity in our common use of the word, which most men understand of alms-giving, but love in its fullest and most extensive meaning, true love to God and man, a benevolent disposition of mind towards our fellow-christians, growing out of sincere and fervent devotion to God. This living principle of all duty and obedience is the more excellent way of which the apostle speaks, preferable to all gifts. Nay, without this the most glorious gifts are nothing, of no account to us, of no esteem in the sight of God. He specifies,
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|
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1. The gift of tongues: *Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal,* [[1 Corinthians 13#1]]. Could a man speak all the languages on earth, and that with the greatest propriety, elegance, and fluency, could he talk like an angel, and yet be without charity, it would be all empty noise, mere unharmonious and useless sound, that would neither profit nor delight. It is not talking freely, nor finely, nor learnedly, of the things of God, that will save ourselves, or profit others, if we are destitute of holy love. It is the charitable heart, not the voluble tongue, that is acceptable with God. The apostle specifies first this gift because hereupon the Corinthians seemed chiefly to value themselves and despise their brethren.
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2. Prophecy, and the understanding of mysteries, and all knowledge. This without charity is as nothing, [[1 Corinthians 13#2]]. Had a man ever so clear an understanding of the prophecies and types under the old dispensation, ever so accurate a knowledge of the doctrines of Christianity, nay, and this by inspiration, from the infallible dictates and illumination of the Spirit of God, without charity he would be nothing; all this would stand him in no stead. Note, A clear and deep head is of no signification, without a benevolent and charitable heart. It is not great knowledge that God sets a value upon, but true and hearty devotion and love.
|
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3. Miraculous faith, the faith of miracles, or the faith by which persons were enabled to work miracles: *Had I all faith* (the utmost degree of this kind of faith), *that I could remove mountains* (or say to them, "Go hence into the midst of the sea," and have my command obeyed, [[Mark 11#23]]), *and had no charity, I am nothing.* The most wonder-working faith, to which nothing is in a manner impossible, is itself nothing without charity. Moving mountains is a great achievement in the account of men; but one dram of charity is, in God's account, of much greater worth than all the faith of this sort in the world. Those may do many wondrous works in Christ's name whom yet he will disown, and bid depart from him, as workers of iniquity, [[Matthew 7#22..23]]. Saving faith is ever in conjunction with charity, but the faith of miracles may be without it.
|
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4. The outward acts of charity: *Bestowing his goods to feed the poor,* [[1 Corinthians 13#3]]. Should all a man has be laid out in this manner, if he had no charity, it would profit him nothing. There may be an open and lavish hand, where there is no liberal and charitable heart. The external act of giving alms may proceed from a very ill principle. Vain-glorious ostentation, or a proud conceit of merit, may put a man to large expense this way who has no true love to God nor men. Our doing good to others will do none to us, if it be not well done, namely, from a principle of devotion and charity, love to God, and good-will to men. Note, If we leave charity out of religion, the most costly services will be of no avail to us. If we give away all we have, while we withhold the heart from God, it will not profit.
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5. Even sufferings, and even those of the most grievous kind: *If we give our bodies to be burnt, without charity, it profiteth nothing,* [[1 Corinthians 13#3]]. Should we sacrifice our lives for the faith of the gospel, and be burnt to death in maintenance of its truth, this will stand us in no stead without charity, unless we be animated to these sufferings by a principle of true devotion to God, and sincere love to his church and people, and good-will to mankind. The outward carriage may be plausible, when the invisible principle is very bad. Some men have thrown themselves into the fire to procure a name and reputation among men. It is possible that the very same principle may have worked up some to resolution enough to die for their religion who never heartily believed and embraced it. But vindicating religion at the cost of our lives will profit nothing if we feel not the power of it; and true charity is the very heart and spirit of religion. If we feel none of its sacred heat in our hearts, it will profit nothing, though we be burnt to ashes for the truth. Note, The most grievous sufferings, the most costly sacrifices, will not recommend us to God, if we do not love the brethren; should we give our own bodies to be burnt, it would not profit us. How strange a way of recommending themselves to God are those got into who hope to do it by burning others, by murdering, and massacring, and tormenting their fellow-christians, or by any injurious usage of them! *My soul, enter not thou into their secrets.* If I cannot hope to recommend myself to God by giving my own body to be burnt while I have no charity, I will never hope to do it by burning or maltreating others, in open defiance to all charity.
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# Charity Described. (a. d. 57.)
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## Verses: 4 - 7
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4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, 5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; 6 Rejoiceth not in iniquity, but rejoiceth in the truth; 7 Beareth all things, believeth all things, hopeth all things, endureth all things.
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The apostle gives us in these verses some of the properties and effects of charity, both to describe and commend it, that we may know whether we have this grace and that if we have not we may fall in love with what is so exceedingly amiable, and not rest till we have obtained it. It is an excellent grace, and has a world of good properties belonging to it. As,
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1. *It is long suffering*-- ***makrothymei.*** It can endure evil, injury, and provocation, without being filled with resentment, indignation, or revenge. It makes the mind firm, gives it power over the angry passions, and furnishes it with a persevering patience, that shall rather wait and wish for the reformation of a brother than fly out in resentment of his conduct. It will put up with many slights and neglects from the person it loves, and wait long to see the kindly effects of such patience on him.
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2. *It is kind*-- ***chresteuetai.*** It is benign, bountiful; it is courteous and obliging. *The law of kindness is in her lips;* her heart is large, and her hand open. She is ready to show favours and to do good. She seeks to be useful; and not only seizes on opportunities of doing good, but searches for them. This is her general character. She is patient under injuries, and apt and inclined to do all the good offices in her power. And under these two generals all the particulars of the character may be reduced.
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3. Charity suppresses envy: *It envieth not;* it is not grieved at the good of others; neither at their gifts nor at their good qualities, their honours not their estates. If we love our neighbour we shall be so far from envying his welfare, or being displeased with it, that we shall share in it and rejoice at it. His bliss and sanctification will be an addition to ours, instead of impairing or lessening it. This is the proper effect of kindness and benevolence: envy is the effect of ill-will. The prosperity of those to whom we wish well can never grieve us; and the mind which is bent on doing good to all can never with ill to any.
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4. Charity subdues pride and vain-glory; *It vaunteth not itself, is not puffed up,* is not bloated with self-conceit, does not swell upon its acquisitions, nor arrogate to itself that honour, or power, or respect, which does not belong to it. It is not insolent, apt to despise others, or trample on them, or treat them with contempt and scorn. Those who are animated with a principle of true brotherly love will in honour prefer one another, [[Romans 12#10]]. They will *do nothing out* of a spirit of contention or *vain-glory, but in lowliness of mind will esteem others better than themselves,* [[Philippians 2#3]]. True love will give us an esteem of our brethren, and raise our value for them; and this will limit our esteem of ourselves, and prevent the tumours of self-conceit and arrogance. These ill qualities can never grow out of tender affection for the brethren, nor a diffusive benevolence. The word rendered in our translation *vaunteth itself* bears other significations; nor is the proper meaning, as I can find, settled; but in every sense and meaning true charity stands in opposition to it. The Syriac renders it, *non tumultuatur-- does not raise tumults* and disturbances. Charity calms the angry passions, instead of raising them. Others render it, *Non perperàm et perversè agit-- It does not act insidiously with any,* seek to ensnare them, nor tease them with needless importunities and addresses. It is not froward, nor stubborn and untractable, nor apt to be cross and contradictory. Some understand it of dissembling and flattery, when a fair face is put on, and fine words are said, without any regard to truth, or intention of good. Charity abhors such falsehood and flattery. Nothing is commonly more pernicious, nor more apt to cross the purposes of true love and good will.
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5. Charity is careful not to pass the bounds of decency; ***ouk aschemonei***-- *it behaveth not unseemly;* it does nothing indecorous, nothing that in the common account of men is base or vile. It does nothing out of place or time; but behaves towards all men as becomes their rank and ours, with reverence and respect to superiors, with kindness and condescension to inferiors, with courtesy and good-will towards all men. It is not for breaking order, confounding ranks bringing all men on a level; but for keeping up the distinction God has made between men, and acting decently in its own station, and minding its own business, without taking upon it to mend, or censure, or despise, the conduct of others. Charity will do nothing that misbecomes it.
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6. Charity is an utter enemy to selfishness: *Seeketh not its own,* does not inordinately desire nor seek its own praise, or honour, or profit, or pleasure. Indeed self-love, in some degree, is natural to all men, enters into their very constitution. And a reasonable love of self is by our Saviour made the measure of our love to others, that charity which is here described, *Thou shalt love thy neighbour as thyself.* The apostle does not mean that charity destroys all regard to self; he does not mean that the charitable man should never challenge what is his own, but utterly neglect himself and all his interests. Charity must then root up that principle which is wrought into our nature. But charity never seeks its own to the hurt of others, or with the neglect of others. It often neglects its own for the sake of others; prefers their welfare, and satisfaction, and advantage, to its own; and it ever prefers the weal of the public, of the community, whether civil or ecclesiastical, to its private advantage. It would not advance, nor aggrandize, nor enrich, nor gratify itself, at the cost and damage of the public.
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7. It tempers and restrains the passions. ***Ou paroxynetai***-- *is not exasperated.* It corrects a sharpness of temper, sweetens and softens the mind, so that it does not suddenly conceive, nor long continue, a vehement passion. Where the fire of love is kept in, the flames of wrath will not easily kindle, nor long keep burning. Charity will never be angry without a cause, and will endeavour to confine the passions within proper limits, that they may not exceed the measure that is just, either in degree or duration. Anger cannot rest in the bosom where love reigns. It is hard to be angry with those we love, but very easy to drop our resentments and be reconciled.
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8. Charity *thinks no evil.* It cherishes no malice, nor gives way to revenge: so some understand it. It is not soon, nor long, angry; it is never mischievous, nor inclined to revenge; it does not suspect evil of others, ***ou logizetai to kakon***-- *it does not reason out* evil, charge guilt upon them by inference and *innuendo,* when nothing of this sort appears open. True love is not apt to be jealous and suspicious; it will hide faults that appear, and draw a veil over them, instead of hunting and raking out those that lie covered and concealed: it will never indulge suspicion without proofs, but will rather incline to darken and disbelieve evidence against the person it affects. It will hardly give into an ill opinion of another, and it will do it with regret and reluctance when the evidence cannot be resisted; hence it will never be forward to suspect ill, and reason itself into a bad opinion upon mere appearances, nor give way to suspicion without any. It will not make the worst construction of things, but put the best face that it can on circumstances that have no good appearance.
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9. The matter of its joy and pleasure is here suggested:
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1. Negatively: *It rejoiceth not in iniquity.* It takes no pleasure in doing injury or hurt to any. It thinks not evil of any, without very clear proof. It wishes ill to none, much less will it hurt or wrong any, and least of all make this matter of its delight, rejoice in doing harm and mischief. Nor will it rejoice at the faults and failings of others, and triumph over them, either out of pride or ill-will, because it will set off its own excellences or gratify its spite. The sins of others are rather the grief of a charitable spirit than its sport or delight; they will touch it to the quick, and stir all its compassion, but give it no entertainment. It is the very height of malice to take pleasure in the misery of a fellow-creature. And is not falling into sin the greatest calamity that can befal one? How inconsistent is it with Christian charity, to rejoice at such fall!
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2. Affirmatively: *It rejoiceth in the truth,* is glad of the success of the gospel, commonly called *the truth,* by way of emphasis, in the New Testament; and rejoices to see men moulded into an evangelical temper by it, and made good. It takes no pleasure in their sins, but is highly delighted to see them do well, to approve themselves men of probity and integrity. It gives it much satisfaction to see truth and justice prevail among men, innocency cleared, and mutual faith and trust established, and to see piety and true religion flourish.
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10. *It beareth all things, it endureth all things,* ***panta stegei, panta hypomenei.*** Some read the first, *covers all things.* So the original also signifies. *Charity will cover a multitude of sins,* [[1 Peter 4#8]]. It will draw a veil over them, as far as it can consistently with duty. It is not for blazing nor publishing the faults of a brother, till duty manifestly demands it. Necessity only can extort this from the charitable mind. Though such a man be free to tell his brother his faults in private, he is very unwilling to expose him by making them public. Thus we do by our own faults, and thus charity would teach us to do by the faults of others; not publish them to their shame and reproach, but cover them from public notice as long as we can, and be faithful to God and to others. Or, it *beareth all things,*-- will pass by and put up with injuries, without indulging anger or cherishing revenge, will be patient upon provocation, and long patient, ***panta hypomenei***-- holds firm, though it be much shocked, and borne hard upon; sustains all manner of injury and ill usage, and bears up under it, such as curses, contumacies, slanders, prison, exile, bonds, torments, and death itself, for the sake of the injurious, and of others; and perseveres in this firmness. Note, What a fortitude and firmness fervent love will give the mind! What cannot a lover endure for the beloved and for his sake! How many slights and injuries will he put up with! How many hazards will he run and how many difficulties encounter!
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11. Charity believes and hopes well of others: *Believeth all things; hopeth all things.* Indeed charity does by no means destroy prudence, and, out of mere simplicity and silliness, believe every word, [[Proverbs 14#15]]. Wisdom may dwell with love, and charity be cautious. But it is apt to believe well of all, to entertain a good opinion of them when there is no appearance to the contrary; nay, to believe well when there may be some dark appearances, if the evidence of ill be not clear. All charity is full of candour, apt to make the best of every thing, and put on it the best face and appearance? it will judge well, and believe well, as far as it can with any reason, and will rather stretch its faith beyond appearances for the support of a kind opinion; but it will go into a bad one with the upmost reluctance, and fence against it as much as it fairly and honestly can. And when, in spite of inclination, it cannot believe well of others, it will yet hope well, and continue to hope as long as there is any ground for it. It will not presently conclude a case desperate, but wishes the amendment of the worst of men, and is very apt to hope for what it wishes. How well-natured and amiable a thing is Christian charity? How lovely a mind is that which is tinctured throughout with such benevolence, and has it diffused over its whole frame! Happy the man who has this heavenly fire glowing in his heart, flowing out of his mouth, and diffusing its warmth over all with whom he has to do! How lovely a thing would Christianity appear to the world, if those who profess it were more actuated and animated by this divine principle, and paid a due regard to a command on which its blessed author laid a chief stress! *A new commandment give I to you, that you love one another, as I have loved you, that you also love one another,* [[John 13#34]]. *By this shall all men know that you are my disciples,* [[John 13#35]]. Blessed Jesus! how few of thy professed disciples are to be distinguished and marked out by this characteristic!
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|
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# Charity Commended. (a. d. 57.)
|
||||
|
||||
## Verses: 8 - 13
|
||||
8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. 9 For we know in part, and we prophesy in part. 10 But when that which is perfect is come, then that which is in part shall be done away. 11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. 12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. 13 And now abideth faith, hope, charity, these three; but the greatest of these is charity.
|
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|
||||
Here the apostle goes on to commend charity, and show how much it is preferable to the gifts on which the Corinthians were so apt to pride themselves, to the utter neglect, and almost extinction, of charity. This he makes out,
|
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|
||||
1. From its longer continuance and duration: *Charity never faileth.* It is a permanent and perpetual grace, lasting as eternity; whereas the extraordinary gifts on which the Corinthians valued themselves were of short continuance. They were only to edify the church on earth, and that but for a time, not during its whole continuance in this world; but in heaven would be all superseded, which yet is the very seat and element of love. *Prophecy must fail,* that is, either the prediction of things to come (which is its most common sense) or the interpretation of scripture by immediate inspiration. *Tongues will cease,* that is, the miraculous power of speaking languages without learning them. There will be but one language in heaven. There is no confusion of tongues in the region of perfect tranquility. And *knowledge will vanish away.* Not that, in the perfect state above, holy and happy souls shall be unknowing, ignorant: it is a very poor happiness that can consist with utter ignorance. The apostle is plainly speaking of miraculous gifts, and therefore of knowledge to be had out of the common way (see [[1 Corinthians 14#6]]), a knowledge of mysteries supernaturally communicated. Such knowledge was to vanish away. Some indeed understand it of common knowledge acquired by instruction, taught and learnt. This way of knowing is to vanish away, though the knowledge itself, once acquired, will not be lost. But it is plain that the apostle is here setting the grace of charity in opposition to supernatural gifts. And it is more valuable, because more durable; *it* shall last, when *they* shall be no more; *it* shall enter into heaven, where *they* will have no place, because they will be of no use, though, in a sense, even our common knowledge may be said to cease in heaven, by reason of the improvement that will then be made in it. The light of a candle is perfectly obscured by the sun shining in its strength.
|
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2. He hints that these gifts are adapted only to a state of imperfection: *We know in part, and we prophesy in part,* [[1 Corinthians 13#9]]. Our best knowledge and our greatest abilities are at present like our condition, narrow and temporary. Even the knowledge they had by inspiration was but in part. How little a portion of God, and the unseen world, was heard even by apostles and inspired men! How much short do others come of them! But these gifts were fitted to the present imperfect state of the church, valuable in themselves, but not to be compared with charity, because they were to vanish with the imperfections of the church, nay, and long before, whereas charity was to last for ever.
|
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3. He takes occasion hence to show how much better it will be with the church hereafter than it can be here. A state of perfection is in view ([[1 Corinthians 13#10]]): *When that which is perfect shall come, then that which is in part shall be done away.* When the end is once attained, the means will of course be abolished. There will be no need of tongues, and prophecy, and inspired knowledge, in a future life, because then the church will be in a state of perfection, complete both in knowledge and holiness. God will be known then clearly, and in a manner by intuition, and as perfectly as the capacity of glorified minds will allow; not by such transient glimpses, and little portions, as here. The difference between these two states is here pointed at in two particulars:
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1. The present state is a state of childhood, the future that of manhood: *When I was a child, I spoke as a child* (that is, as some think, spoke with tongues), *I understood as a child;* ***ephronoun***-- *sapiebam* (that is, "I prophesied, I was taught the mysteries of the kingdom of heaven, in such an extraordinary way as manifested I was not out of my childish state"), *I thought,* or reasoned, ***elogizomen,*** *as a child; but, when I became a man, I put away childish things.* Such is the difference between earth and heaven. What narrow views, what confused and indistinct notions of things, have children, in comparison of grown men! And how naturally do men, when reason is ripened and matured, despise and relinquish their infant thoughts, put them away, reject them, esteem as nothing! Thus shall we think of our most valued gifts and acquisitions in this world, when we come to heaven. We shall despise our childish folly, in priding ourselves in such things when we are grown up to men in Christ.
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2. Things are all dark and confused now, in comparison of what they will be hereafter: *Now we see through a glass darkly* (***en ainigmati,****in a riddle*), *then face to face; now we know in part, but then we shall know as we are known.* Now we can only discern things at a great distance, as through a telescope, and that involved in clouds and obscurity; but hereafter the things to be known will be near and obvious, open to our eyes; and our knowledge will be free from all obscurity and error. God is to be seen *face to face;* and we *are to know him as we are known by him;* not indeed as perfectly, but in some sense in the same manner. We are known to him by mere inspection; he turns his eye towards us, and sees and searches us throughout. We shall then fix our eye on him, *and see him as he is,* [[1 John 3#2]]. We shall know how we are known, enter into all the mysteries of divine love and grace. O glorious change! To pass from darkness to light, from clouds to the clear sunshine of our Saviour's face, and in God's own light to see light! [[Psalms 36#9]]. Note, It is the light of heaven only that will remove all clouds and darkness from the face of God. It is at best but twilight while we are in this world; there it will be perfect and eternal day.
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4. To sum up the excellences of charity, he prefers it not only to gifts, but to other graces, to faith and hope ([[1 Corinthians 13#13]]): *And now abide faith, hope, and charity; but the greatest of these is charity.* True grace is much more excellent than any spiritual gifts whatever. And faith, hope, and love, are the three principal graces, of which charity is the chief, being the end to which the other two are but means. This is the divine nature, the soul's felicity, or its complacential rest in God, and holy delight in all his saints. And it is everlasting work, when faith and hope shall be no more. Faith fixes on the divine revelation, and assents to that: hope fastens on future felicity, and waits for that: and in heaven faith well be swallowed up in vision, and hope in fruition. There is no room to believe and hope, when we see and enjoy. But love fastens on the divine perfections themselves, and the divine image on the creatures, and our mutual relation both to God and them. These will all shine forth in the most glorious splendours in another world, and there will love be made perfect; there we shall perfectly love God, because he will appear amiable for ever, and our hearts will kindle at the sight, and glow with perpetual devotion. And there shall we perfectly love one another, when all the saints meet there, when none but saints are there, and saints made perfect. O blessed state! How much surpassing the best below! O amiable and excellent grace of charity! How much does it exceed the most valuable gift, when it outshines every grace, and is the everlasting consummation of them! When faith and hope are at an end, true charity will burn for ever with the brightest flame. Note, Those border most upon the heavenly state and perfection whose hearts are fullest of this divine principle, and burn with the most fervent charity. It is the surest offspring of God, and bears his fairest impression. For God is love, [[1 John 4#8]]; [[1 John 4#16]]. And where God is to be seen as he is, and face to face, there charity is in its greatest height-- there, and there only, will it be perfected.
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@ -0,0 +1,99 @@
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# Chapter Introduction
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In this chapter the apostle directs them about the use of their spiritual gifts, preferring those that are best and fitted to do the greatest good.
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1. He begins with advising them of all spiritual gifts to prefer prophesying, and shows that this is much better than speaking with tongues, [[1 Corinthians 14#1..5]].
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2. He goes on to show them how unprofitable the speaking of foreign languages is, and useless to the church; it is like piping in one tone, like sounding a trumpet without any certain note, like talking gibberish; whereas gifts should be used for the good of the church, [[1 Corinthians 14#6..14]].
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3. He advises that worship should be celebrated so that the most ignorant might understand, and join in prayer and praise, and presses the advice by his own example, [[1 Corinthians 14#15..20]].
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4. He informs them that tongues were a sign for unbelievers rather than those that believe; and represents the advantage of prophecy above speaking with tongues, from the different suggestions they would give to the mind of an unbeliever coming into their assemblies, [[1 Corinthians 14#21..25]].
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5. He blames them for the disorder and confusion they had brought into the assembly, by their vanity and ostentation of their gifts; and directs them in using the gifts both of tongues and prophecy, [[1 Corinthians 14#26..33]].
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6. He forbids women speaking in the church; and closes this subject by requiring them to perform every thing in the public worship with order and decency, [[1 Corinthians 14#34..40]].
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# On Spiritual Gifts. (a. d. 57.)
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## Verses: 1 - 5
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1 Follow after charity, and desire spiritual gifts, but rather that ye may prophesy. 2 For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries. 3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. 4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church. 5 I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.
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The apostle, in the foregoing chapter, had himself preferred, and advised the Corinthians to prefer, Christian charity to all spiritual gifts. Here he teaches them, among spiritual gifts, which they should prefer, and by what rules they should make comparison. He begins the chapter,
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1. With an exhortation to charity ([[1 Corinthians 14#1]]): *Follow after charity,* pursue it. The original, ***diokete,*** when spoken of a thing, signifies a singular concern to obtain it; and is commonly taken in a good and laudable sense. It is an exhortation to obtain charity, to get this excellent disposition of mind upon any terms, whatever pains or prayers it may cost: as if he had said, "In whatever you fail, see you do not miss of this; the principal of all graces is worth your getting at any rate."
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2. He directs them which spiritual gift to prefer, from a principle of charity: "*Desire spiritual gifts, but rather that you may prophesy,* or chiefly that you may prophesy." While they were in close pursuit of charity, and made this Christian disposition their chief scope, they might be zealous of spiritual gifts, be ambitious of them in some measure, but especially of prophesying, that is, of interpreting scripture. This preference would most plainly discover that they were indeed upon such pursuit, that they had a due value for Christian charity, and were intent upon it. Note, Gifts are fit objects of our desire and pursuit, in subordination to grace and charity. That should be sought first and with the greatest earnestness which is most worth.
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3. He assigns the reasons of this preference. And it is remarkable here that he only compares prophesying with speaking with tongues. It seems, this was the gift on which the Corinthians principally valued themselves. This was more ostentatious than the plain interpretation of scripture, more fit to gratify pride, but less fit to pursue the purposes of Christian charity; it would not equally edify nor do good to the souls of men. For,
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1. He that spoke with tongues must wholly speak between God and himself; for, whatever mysteries might be communicated in his language, none of his own countrymen could understand them, because they did not understand the language, [[1 Corinthians 14#2]]. Note, What cannot be understood can never edify. No advantage can be reaped from the most excellent discourses, if delivered in unintelligible language, such as the audience can neither speak nor understand: but he that prophesies speaks to the advantage of his hearers; they may profit by his gift. Interpretation of scripture will be for their edification; they may be exhorted and comforted by it, [[1 Corinthians 14#3]]. And indeed these two must go together. Duty is the proper way to comfort; and those that would be comforted must bear being exhorted.
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2. He that speaks with tongues may edify himself, [[1 Corinthians 14#4]]. He may understand and be affected with what he speaks; and so every minister should; and he that is most edified himself is in the disposition and fitness to do good to others by what he speaks; but he that speaks with tongues, or language unknown, can only edify himself; others can reap no benefit from his speech. Whereas the end of speaking in the church is to edify the church ([[1 Corinthians 14#4]]), to which prophesying, or interpreting scripture by inspiration or otherwise, is immediately adapted. Note, That is the best and most eligible gift which best answers the purposes of charity and does most good; not that which can edify ourselves only, but that which will edify the church. Such is prophesying, or preaching, and interpreting scripture, compared with speaking in an unknown tongue.
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3. Indeed, no gift is to be despised, but the best gifts are to be preferred. *I could wish,* says the apostle, *that you all spoke with tongues, but rather that you prophesied,* [[1 Corinthians 14#5]]. Every gift of God is a favour from God, and may be improved for his glory, and as such is to be valued and thankfully received; but then those are to be most valued that are most useful. *Greater is he that prophesieth than he that speaketh with tongues, unless he interpret, that the church may receive edifying,* [[1 Corinthians 14#5]]. Benevolence makes a man truly great. *It is more blessed to give than to receive.* And it is true magnanimity to study and seek to be useful to others, rather than to raise their admiration and draw their esteem. Such a man has a large soul, copious and diffused in proportion to his benevolence and bent of mind for public good. Greater is he who interprets scripture to edify the church than he who speaks tongues to recommend himself. And what other end he who spoke with tongues could have, unless he interpreted what he spoke, is not easy to say, Note, That makes most for the honour of a minister which is most for the church's edification, not that which shows his gifts to most advantage. He acts in a narrow sphere, while he aims at himself; but his spirit and character increase in proportion to his usefulness, I mean his own intention and endeavours to be useful.
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## Verses: 6 - 14
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6 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? 7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? 8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle? 9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. 10 There are, it may be, so many kinds of voices in the world, and none of them is without signification. 11 Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me. 12 Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church. 13 Wherefore let him that speaketh in an unknown tongue pray that he may interpret. 14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.
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In this paragraph he goes on to show how vain a thing the ostentation of speaking unknown and unintelligible language must be. It was altogether unedifying and unprofitable ([[1 Corinthians 14#6]]): *If I come to you speaking with tongues, what will it profit you, unless I speak to you by revelation, or by knowledge, or by prophesying, or by doctrine?* It would signify nothing to utter any of these in an unknown tongue. An apostle, with all his furniture, could not edify, unless he spoke to the capacity of his hearers. New revelations, the most clear explications of old ones, the most instructive discourses in themselves, would be unprofitable in a language not understood. Nay, interpretations of scripture made in an unknown tongue would need to be interpreted over again, before they could be of any use.
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1. He illustrates this by several allusions.
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1. To a pipe and a harp playing always in one tone. Of what use can this be to those who are dancing? If there be no distinction of sounds, how should they order their steps or motions? Unintelligible language is like piping or harping without distinction of sounds: it gives no more direction how a man should order his conversation than a pipe with but one stop or a harp with but one string can direct a dancer how he should order his steps, [[1 Corinthians 14#7]].
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2. To a trumpet giving an *uncertain sound,* ***adelon phonen,*** a sound not manifest; either not the proper sound for the purpose, or not distinct enough to be discerned from every other sound. If, instead of sounding on onset, it sounded a retreat, or sounded one knew not what, who would prepare for the battle? To talk in an unknown language in a Christian assembly is altogether as vain and to no purpose as for a trumpet to give no certain sound in the field or day of battle. The army in one case, and the congregation in the other, must be all in suspense, and at a perfect nonplus. To speak words that have no significancy to those who hear them is to leave them ignorant of what is spoken; it is speaking to the air, [[1 Corinthians 14#9]]. Words without a meaning can convey no notion nor instruction to the mind; and words not understood have no meaning with those who do not understand them: to talk to them in such language is to waste our breath.
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3. He compares the speaking in an unknown tongue to the gibberish of barbarians. There are, as he says ([[1 Corinthians 14#10]]), many kinds of voices in the world, none of which is without its proper signification. This is true of the several languages spoken by different nations. All of them have their proper signification. Without this they would be ***phonai aphonoi***-- *a voice, and no voice.* For that is no language, nor can it answer the end of speaking, which has no meaning. But whatever proper signification the words of any language may have in themselves, and to those who understand them, they are perfect gibberish to men of another language, who understand them not. In this case, speaker and hearers are barbarians to each other ([[1 Corinthians 14#11]]), they talk and hear only sounds without sense; for this is to be a barbarian. For thus says the polite Ovid, when banished into Pontus,
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Barbarus hic ego sum, quia non intelligor ulli,I am a barbarian here, none understand me.To speak in the church in an unknown tongue is to talk gibberish; it is to play the barbarian; it is to confound the audience, instead of instructing them; and for this reason is utterly vain and unprofitable.
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2. Having thus established his point, in the two next verses he applies,
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1. By advising them to be chiefly desirous of those gifts that were most for the church's edification, [[1 Corinthians 14#12]]. "Forasmuch as you are zealous of spiritual gifts, this way it will become commendable zeal, be zealous to edify the church, to promote Christian knowledge and practice, and covet those gifts most that will do the best service to men's souls." This is the great rule he gives, which,
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2. He applies to the matter in hand, that, if they did speak a foreign language, they should beg of God the gift of interpreting it, [[1 Corinthians 14#13]]. That these were different gifts, see [[1 Corinthians 12#10]]. Those might speak and understand a foreign language who could not readily translate it into their own: and yet was this necessary to the church's edification; for the church must understand, that it might be edified, which yet it could not do till the foreign language was translated into its own. Let him therefore pray for the gift of interpreting what he speaks in an unknown tongue; or rather covet and ask of God the gift of interpreting than of speaking in a language that needs interpretation, this being most for the church's benefit, and therefore among the gifts that excel; *vide* [[1 Corinthians 14#12]]. Some understand it, "Let him pray so as to interpret what he utters in prayer in a language unintelligible without it." The sum is that they should perform all religious exercises in their assemblies so that all might join in them and profit by them.
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3. He enforces this advice with a proper reason, that, if *he prayed in an unknown tongue, his spirit might pray,* that is, a spiritual gift might be exercised in prayer, or his own mind might be devoutly engaged, *but his understanding would be unfruitful* ([[1 Corinthians 14#14]]), that is, the sense and meaning of his words would be unfruitful, he would not be understood, nor therefore would others join with him in his devotions. Note, It should be the concern of such as pray in public to pray intelligibly, not in a foreign language, nor in a language that, if it be not foreign, is above the level of his audience. Language that is most obvious and easy to be understood is the most proper for public devotion and other religious exercises.
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## Verses: 15 - 20
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15 What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also. 16 Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? 17 For thou verily givest thanks well, but the other is not edified. 18 I thank my God, I speak with tongues more than ye all: 19 Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue. 20 Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.
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The apostle here sums up the argument hitherto, and,
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1. Directs them how they should sing and pray in public ([[1 Corinthians 14#15]]): *What is it then? I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit,* &c. He does not forbid their praying or singing under a divine *afflatus,* or when they were inspired for this purpose, or had such a spiritual gift communicated to them; but he would have them perform both so as to be understood by others, that others might join with them. Note, Public worship should be performed so as to be understood.
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2. He enforces the argument with several reasons.
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1. That otherwise the unlearned could not say Amen to their prayers or thanksgivings, could not join in the worship, for they did not understand it, [[1 Corinthians 14#16]]. He who fills up or occupies the place of the unlearned, that is, as the ancients interpret it, the body of the people, who, in most Christian assemblies, are illiterate; how should they say *Amen* to prayers in an unknown tongue? How should they declare their consent and concurrence? This is saying *Amen,* So be it. *God grant the thing we have requested;* or, We join in the confession that has been made of sin, and in the acknowledgment that has been made of divine mercies and favours. This is the import of saying *Amen.* All should say *Amen* inwardly; and it is not improper to testify this inward concurrence in public prayers and devotions, by an audible *Amen.* The ancient Christians said *Amen* aloud. *Vide* Just. Mart. *apol.* 2. *propè fin.* Now, how should the people say *Amen* to what they did not understand? Note, There can be no concurrence in those prayers that are not understood. The intention of public devotions is therefore entirely destroyed if they are performed in an unknown tongue. He who performs may pray well, and give thanks well, but not in that time and place, because others are not, cannot be, edified ([[1 Corinthians 14#17]]) by what they understand not.
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2. He alleges his own example, to make the greater impression, concerning which observe,
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1. That he did not come behind any of them in this spiritual gift: "*I thank my God, I speak with tongues more than you all* ([[1 Corinthians 14#18]]); not only more than any single person among you, but more than all together." It was not envy at their better furniture that made Paul depreciate what they so highly valued and so much vaunted of; he surpassed them all in this very gift of tongues, and did not vilify their gift because he had it not. This spirit of envy is too common in the world. But the apostle took care to guard against this misconstruction of his purpose, by letting them know there was more ground for them to envy him upon this head than for him to envy them. Note, When we beat down men's unreasonable value for themselves, or any of their possessions or attainments, we should let them see, if possible, that this does not proceed from an envious and grudging spirit. We miss our aim if they can fairly give our conduct this invidious turn. Paul could not be justly censured, nor suspected for any such principle in this whole argument. He spoke more language than they all. Yet,
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2. He had rather *speak five words with understanding,* that is, so as to be understood, and instruct and edify others, *than ten thousand words in an unknown tongue,* [[1 Corinthians 14#19]]. He was so far from valuing himself upon talking languages, or making ostentation of his talents of this kind, that he had rather speak five intelligible words, to benefit others, than make a thousand, ten thousand fine discourses, that would do no one else any good, because they did not understand them. Note, A truly Christian minister will value himself much more upon doing the least spiritual good to men's souls than upon procuring the greatest applause and commendation to himself. This is true grandeur and nobleness of spirit; it is acting up to his character; it is approving himself the servant of Christ, and not a vassal to his own pride and vanity.
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3. He adds a plain intimation that the fondness then discovered for this gift was but too plain an indication of the immaturity of their judgment: *Brethren, be not children in understanding; in malice be you children, but in understanding be men,* [[1 Corinthians 14#20]]. Children are apt to be struck with novelty and strange appearances. They are taken with an outward show, without enquiring into the true nature and worth of things. Do not you act like them, and prefer noise and show to worth and substance; show a greater ripeness of judgment, and act a more manly part; be like children in nothing but an innocent and inoffensive disposition. A double rebuke is couched in this passage, both of their pride upon account of their gifts, and their arrogance and haughtiness towards each other, and the contests and quarrels proceeding from them. Note, Christians should be harmless and inoffensive as children, void of all guile and malice; but should have wisdom and knowledge that are ripe and mature. They should not be unskilful in the word of righteousness ([[Hebrews 5#13]]), though they should be unskilful in all the arts of mischief.
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|
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## Verses: 21 - 25
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21 In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord. 22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe. 23 If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad? 24 But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: 25 And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.
|
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|
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In this passage the apostle pursues the argument, and reasons from other topics; as,
|
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|
||||
1. Tongues, as the Corinthians used them, were rather a token of judgment from God than mercy to any people ([[1 Corinthians 14#21]]): *In the law* (that is, the Old Testament) *it is written, With men of other tongues and other lips will I speak to this people; and yet for all this they will not hear me, saith the Lord,* [[Isaiah 28#11]]. Compare [[Deuteronomy 28#46]]; [[Deuteronomy 28#49]]. To both these passages, it is thought, the apostle refers. Both are delivered by way of threatening, and one is supposed to interpret the other. The meaning in this view is that it is an evidence that a people are abandoned of God when he gives them up to this sort of instruction, to the discipline of those who speak in another language. And surely the apostle's discourse implies, "You should not be fond of the tokens of divine displeasure. God can have no gracious regards to those who are left merely to this sort of instruction, and taught in language which they cannot understand. They can never be benefited by such teaching as this; and, when they are left to it, it is a sad sign that God gives them over as past cure." And should Christians covet to be in such a state, or to bring the churches into it? Yet thus did the Corinthian preachers in effect, who would always deliver their inspirations in an unknown tongue.
|
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2. Tongues were rather a sign to unbelievers than to believers, [[1 Corinthians 14#22]]. They were a spiritual gift, intended for the conviction and conversion of infidels, that they might be brought into the Christian church; but converts were to be built up in Christianity by profitable instructions in their own language. The gift of tongues was necessary to spread Christianity, and gather churches; it was proper and intended to convince unbelievers of that doctrine which Christians had already embraced; but prophesying, and interpreting scripture in their own language, were most for the edification of such as did already believe: so that speaking with tongues in Christians assemblies was altogether out of time and place; neither one nor the other was proper for it. Note, That gifts may be rightly used, it is proper to know the ends which they are intended to serve. To go about the conversion of infidels, as the apostles did, had been a vain undertaking without the gift of tongues, and the discovery of this gift; but, in an assembly of Christians already converted to the Christian faith, to make use and ostentation of this gift would be perfectly impertinent, because it would be of no advantage to the assembly; not for conviction of truth, because they had already embraced it; not for their edification, because they did not understand, and could not get benefit without understanding, what they heard.
|
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3. The credit and reputation of their assemblies among unbelievers required them to prefer prophesying before speaking with tongues. For,
|
||||
1. If, when they were all assembled for Christian worship, their ministers, or all employed in public worship, should talk unintelligible language, and infidels should drop in, they would conclude them to be mad, to be no better than a parcel of wild fanatics. Who in their right senses could carry on religious worship in such a manner? Or what sort of religion is that which leaves out sense and understanding? Would not this make Christianity ridiculous to a heathen, to hear the ministers of it pray, or preach, or perform any other religious exercise, in a language that neither he nor the assembly understood? Note, The Christian religion is a sober and reasonable thing in itself, and should not, by the ministers of it, be made to look wild or senseless. Those disgrace their religion, and vilify their own character, who do any thing that has this aspect. But, on the other hand,
|
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2. If, instead of speaking with tongues, those who minister plainly interpret scripture, or preach, in language intelligible and proper, the great truths and rules of the gospel, a heathen or unlearned person, coming in, will probably be convinced, and become a convert to Christianity ([[1 Corinthians 14#24..25]]); his conscience will be touched, the secrets of his heart will be revealed to him, he will be condemned by the truth he hears, and so will be brought to confess his guilt, to pay his homage to God, and own that he is indeed among you, present in the assembly. Note, Scripture-- truth, plainly and duly taught, has a marvellous aptness to awaken the conscience, and touch the heart. And is not this much more for the honour of our religion than that infidels should conclude the ministers of it a set of madmen, and their religious exercises only fits of frenzy? This last would at once cast contempt on them and their religion too. Instead of procuring applause for them, it would render them ridiculous, and involve their profession in the same censure: whereas prophesying would certainly edify the church, much better keep up their credit, and might probably convince and convert infidels who might occasionally hear them. Note, Religious exercises in Christian assemblies should be such as are fit to edify the faithful, and convince, affect, and convert unbelievers. The ministry was not instituted to make ostentation of gifts and parts, but to save souls.
|
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|
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## Verses: 26 - 33
|
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26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. 27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. 28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. 29 Let the prophets speak two or three, and let the other judge. 30 If any thing be revealed to another that sitteth by, let the first hold his peace. 31 For ye may all prophesy one by one, that all may learn, and all may be comforted. 32 And the spirits of the prophets are subject to the prophets. 33 For God is not the author of confusion, but of peace, as in all churches of the saints.
|
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|
||||
In this passage the apostle reproves them for their disorder, and endeavours to correct and regulate their conduct for the future.
|
||||
|
||||
1. He blames them for the confusion they introduced into the assembly, by ostentation of their gifts ([[1 Corinthians 14#26]]): *When you come together every one hath a psalm, hath a doctrine, hath a tongue,* &c.; that is, "You are apt to confound the several parts of worship; and, while one has a psalm to utter by inspiration, another has a doctrine, or revelation;" or else, "You are apt to be confused in the same branch of worship, many of you having psalms or doctrines to propose at the same time, without staying for one another. Is not this perfect uproar? Can this be edifying? And yet all religious exercises in public assemblies should have this view, *Let all things be done to edifying.*"
|
||||
2. He corrects their faults, and lays down some regulations for their future conduct.
|
||||
1. As to speaking in an unknown tongue, he orders that no more than two or three should do it at one meeting, and this not altogether, but successively, one after another. And even this was not to be done unless there were some one to interpret ([[1 Corinthians 14#27..28]]), some other interpreter besides himself, who spoke; for to speak in an unknown tongue what he himself was afterwards to interpret could only be for ostentation. But, if another were present who could interpret, two miraculous gifts might be exercised at once, and thereby the church edified, and the faith of the hearers confirmed at the same time. But, if there were none to interpret, he was to be silent in the church, and only exercise his gift between God and himself ([[1 Corinthians 14#28]]), that is (as I think) in private, at home; for all who are present at public worship should join in it, and not be at their private devotions in public assemblies. Solitary devotions are out of time and place when the church has met for social worship.
|
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2. As to prophesying he orders,
|
||||
1. That two or three only should speak at one meeting ([[1 Corinthians 14#20]]), and this successively, not all at once; and that the other should examine and judge what he delivered, that is, discern and determine concerning it, whether it were of divine inspiration or not. There might be false prophets, mere pretenders to divine inspiration; and the true prophets were to judge of these, and discern and discover who was divinely inspired, and by such inspiration interpreted scripture, and taught the church, and who was not-- what was of divine inspiration and what was not. This seems to be the meaning of this rule. For where a prophet was known to be such, and under the divine *afflatus,* he could not be judged; for this were to subject even the Holy Spirit to the judgment of men. He who was indeed inspired, and known to be so, was above all human judgment.
|
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2. He orders that, if any assistant prophet had a revelation, while another was prophesying, the other should hold his peace, be silent ([[1 Corinthians 14#30]]), before the inspired assistant uttered his revelation. Indeed, it is by many understood that the former speaker should immediately hold his peace. But this seems unnatural, and not so well to agree with the context. For why must one that was speaking by inspiration be immediately silent upon another man's being inspired, and suppress what was dictated to him by the same Spirit? Indeed, he who had the new revelation might claim liberty of speech in his turn, upon producing his vouchers; but why must liberty of speech be taken from him who was speaking before, and his mouth stopped, when he was delivering the dictates of the same Spirit, and could produce the same vouchers? Would the Spirit of God move one to speak, and, before he had delivered what he had to say, move another to interrupt him, and put him to silence? This seems to me an unnatural thought. Nor is it more agreeable to the context, and the reason annexed ([[1 Corinthians 14#31]]): *That all might prophesy, one by one,* or one after another, which could not be where any one was interrupted and silenced before he had done prophesying; but might easily be if he who was afterwards inspired forbore to deliver his new revelation till the former prophet had finished what he had to say. And, to confirm this sense, the apostle quickly adds, *The spirits of the prophets are subject to the prophets* ([[1 Corinthians 14#33]]); that is, the spiritual gifts they have leave them still possessed of their reason, and capable of using their own judgment in the exercise of them. Divine inspirations are not, like the diabolical possessions of heathen priests, violent and ungovernable, and prompting them to act as if they were beside themselves; but are sober and calm, and capable of regular conduct. The man inspired by the Spirit of God may still act the man, and observe the rules of natural order and decency in delivering his revelations. His spiritual gift is thus far subject to his pleasure, and to be managed by his discretion.
|
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3. The apostle gives the reasons of these regulations. As,
|
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1. That they would be for the church's benefit, their instruction and consolation. It is that *all may learn, and all may be comforted or exhorted,* that the prophets were to speak in the orderly manner the apostle advises. Note, The instruction, edification, and comfort of the church, is that for which God instituted the ministry. And surely ministers should, as much as possible, fit their ministrations to these purposes.
|
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2. He tells them, *God is not the God of confusion, but of peace and good order,* [[1 Corinthians 14#33]]. Therefore divine inspiration should by no means throw Christian assemblies into confusion, and break through all rules of common decency, which yet would be unavoidable if several inspired men should all at once utter what was suggested to them by the Spirit of God, and not wait to take their turns. Note, The honour of God requires that things should be managed in Christian assemblies so as not to transgress the rules of natural decency. If they are managed in a tumultuous and confused manner, what a notion must this give of the God who is worshipped, to considerate observers! Does it look as if he were the God of peace and order, and an enemy to confusion? Things should be managed so in divine worship that no unlovely nor dishonourable notion of God should be formed in the minds of observers.
|
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3. He adds that things were thus orderly managed in all the other churches: *As in all the churches of the saints* ([[1 Corinthians 14#33]]); they kept to these rules in the exercise of their spiritual gifts, which was a manifest proof that the church of Corinth might observe the same regulations. And it would be perfectly scandalous for them, who exceeded most churches in spiritual gifts, to be more disorderly than any in the exercise of them. Note, Though other churches are not to be our rule, yet the regard they pay to the rules of natural decency and order should restrain us from breaking these rules. Thus far they may be proposed as examples, and it is a shame not to follow them.
|
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|
||||
## Verses: 34 - 35
|
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34 Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. 35 And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.
|
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|
||||
Here the apostle,
|
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|
||||
1. Enjoins silence on their women in public assemblies, and to such a degree that they must not ask questions for their own information in the church, but ask their husbands at home. *They are to learn in silence with all subjection; but,* says the apostle, *I suffer them not to teach,* [[1 Timothy 2#11..12]]. There is indeed an intimation ([[1 Corinthians 11#5]]) as if the women sometimes did pray and prophecy in their assemblies, which the apostle, in that passage, does not simply condemn, but the manner of performance, that is, praying or prophesying with the head uncovered, which, in that age and country, was throwing off the distinction of sexes, and setting themselves on a level with the men. But here he seems to forbid all public performances of theirs. They are not permitted to speak ([[1 Corinthians 14#34]]) in the church, neither in praying nor prophesying. The connection seems plainly to include the latter, in the limited sense in which it is taken in this chapter, namely, for preaching, or interpreting scripture by inspiration. And, indeed, for a woman to prophesy in this sense were to teach, which does not so well befit her state of subjection. A teacher of others has in that respect a superiority over them, which is not allowed the woman over the man, nor must she therefore be allowed to teach in a congregation: *I suffer them not to teach.* But praying, and uttering hymns inspired, were not teaching. And seeing there were women who had spiritual gifts of this sort in that age of the church (see [[Acts 22#9]]), and might be under this impulse in the assembly, must they altogether suppress it? Or why should they have this gift, if it must never be publicly exercised? For these reasons, some think that these general prohibitions are only to be understood in common cases; but that upon extraordinary occasions, when women were under a divine *afflatus,* and known to be so, they might have liberty of speech. They were not ordinarily to teach, nor so much as to debate and ask questions in the church, but learn in silence there; and, if difficulties occurred, *ask their own husbands at home.* Note, As it is the woman's duty to learn in subjection, it is the man's duty to keep up his superiority, by being able to instruct her; if it be her duty to ask her husband at home, it is his concern and duty to endeavour at lest to be able to answer her enquiries; if it be a shame for her to speak in the church, where she should be silent, it is a shame for him to be silent when he should speak, and not be able to give an answer, when she asks him at home.
|
||||
2. We have here the reason of this injunction: It is God's law and commandment that they should be under obedience ([[1 Corinthians 14#34]]); they are placed in subordination to the man, and it is a shame for them to do any thing that looks like an affectation of changing ranks, which speaking in public seemed to imply, at least in that age, and among that people, as would public teaching much more: so that the apostle concludes it was a shame for women to speak in the church, in the assembly. Shame is the mind's uneasy reflection on having done an indecent thing. And what more indecent than for a woman to quit her rank, renounce the subordination of her sex, or do what in common account had such aspect and appearance? Note, Our spirit and conduct should be suitable to our rank. The natural distinctions God has made, we should observe. Those he has placed in subjection to others should not set themselves on a level, nor affect or assume superiority. The woman was made subject to the man, and she should keep her station and be content with it. For this reason women must be silent in the churches, not set up for teachers; for this is setting up for superiority over the man.
|
||||
|
||||
## Verses: 36 - 40
|
||||
36 What? came the word of God out from you? or came it unto you only? 37 If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. 38 But if any man be ignorant, let him be ignorant. 39 Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues. 40 Let all things be done decently and in order.
|
||||
|
||||
In these verses the apostle closes his argument,
|
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|
||||
1. With a just rebuke of the Corinthians for their extravagant pride and self-conceit: they so managed with their spiritual gifts as no church did like them; they behaved in a manner by themselves, and would not easily endure control nor regulation. Now, says the apostle, to beat down this arrogant humour, "*Came the gospel out from you? Or came it to you only?* [[1 Corinthians 14#36]]. Did Christianity come our of Corinth? was its original among you? Or, if not, is it now limited and confined to you? are you the only church favoured with divine revelations, that you will depart from the decent usages of all other churches, and, to make ostentation of your spiritual gifts, bring confusion into Christian assemblies? How intolerably assuming is this behaviour! Pray bethink yourselves." When it was needful or proper the apostle could rebuke with all authority; and surely his rebukes, if ever, were proper here. Note, Those must be reproved and humbled whose spiritual pride and self-conceit throw Christian churches and assemblies into confusion, though such men will hardly bear even the rebukes of an apostle.
|
||||
2. He lets them know that what he said to them was the command of God; nor durst any true prophet, any one really inspired, deny it ([[1 Corinthians 14#37]]): "*If any man think himself a prophet, or spiritual, let him acknowledge,* &c., nay, let him be tried by this very rule. If he will not own what I deliver on this head to be the will of Christ, he himself never had the Spirit of Christ. The Spirit of Christ can never contradict itself; if it speak in me, and in them, it must speak the same things in both. If their revelations contradict mine, they do not come from the same Spirit; either I or they must be false prophets. *By this therefore you may know them.* If they say that my directions in this matter are no divine commandments, you may depend upon it they are not divinely inspired. But if any continue after all, through prejudice or obstinacy, uncertain or ignorant whether they or I speak by the Spirit of God, they must be left under the power of this ignorance. If their pretences to inspiration can stand in competition with the apostolical character and powers which I have, I have lost all my authority and influence; and the persons who allow of this competition against me are out of the reach of conviction, and must be left to themselves." Note, It is just with God to leave those to the blindness of their own minds who wilfully shut out the light. Those who would be ignorant in so plain a case were justly left under the power of their mistake.
|
||||
3. He sums up all in two general advices:--
|
||||
1. That though they should not despise the gift of tongues, nor altogether disuse it, under the regulations mentioned, yet they should prefer prophesying. This is indeed the scope of the whole argument. It was to be preferred to the other, because it was the more useful gift.
|
||||
2. He charges them to let all things be done decently and in order ([[1 Corinthians 14#40]]), that is, that they should avoid every thing that was manifestly indecent and disorderly. Not that they should hence take occasion to bring into the Christian church and worship any thing that a vain mind might think ornamental to it, or that would help to set it off. Such indecencies and disorders as he had remarked upon were especially to be shunned. They must do nothing that was manifestly childish ([[1 Corinthians 14#20]]), or that would give occasion to say they were mad ([[1 Corinthians 14#23]]), nor must they act so as to breed confusion, [[1 Corinthians 14#33]]. This would be utterly indecent; it would make a tumult and mob of a Christian assembly. But they were to do things in order; they were to speak one after another, and not all at once; take their turns, and not interrupt one another. To do otherwise was to destroy the end of a Christians ministry, and all assemblies for Christian worship. Note, Manifest indecencies and disorders are to be carefully kept out of all Christian churches, and every part of divine worship. They should have nothing in them that is childish, absurd, ridiculous, wild, or tumultuous; but all parts of divine worship should be carried on in a manly, grave, rational, composed, and orderly manner. God is not to be dishonoured, nor his worship disgraced, by our unbecoming and disorderly performance of it and attendance at it.
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@ -0,0 +1,130 @@
|
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# Chapter Introduction
|
||||
|
||||
In this chapter the apostle treats of that great article of Christianity-- the resurrection of the dead.
|
||||
|
||||
1. He establishes the certainty of our Saviour's resurrection, [[1 Corinthians 15#1..11]].
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||||
2. He, from this truth, sets himself to refute those who said, There is no resurrection of the dead, [[1 Corinthians 15#12..19]].
|
||||
3. From our Saviour's resurrection he establishes the resurrection of the dead and confirms the Corinthians in the belief of it by some other considerations, [[1 Corinthians 15#20..34]].
|
||||
4. He answers an objection against this truth, and takes occasion thence to show what a vast change will be made in the bodies of believers at the resurrection, [[1 Corinthians 15#35..50]].
|
||||
5. He informs us what a change will be made in those who shall be living at the sound of the last trumpet, and the complete conquest the just shall then obtain over death and the grave, [[1 Corinthians 15#51..57]]. And,
|
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6. He sums up the argument with a very serious exhortation to Christians, to be resolved and diligent in their Lord's service, because they know they shall be so gloriously rewarded by him, [[1 Corinthians 15#58]].
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|
||||
# The Resurrection of Christ. (a. d. 57.)
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||||
|
||||
## Verses: 1 - 11
|
||||
1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was buried, and that he rose again the third day according to the scriptures: 5 And that he was seen of Cephas, then of the twelve: 6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 7 After that, he was seen of James; then of all the apostles. 8 And last of all he was seen of me also, as of one born out of due time. 9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me. 11 Therefore whether it were I or they, so we preach, and so ye believed.
|
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|
||||
It is the apostle's business in this chapter to assert and establish the doctrine of the resurrection of the dead, which some of the Corinthians flatly denied, [[1 Corinthians 15#12]]. Whether they turned this doctrine into allegory, as did Hymeneus and Philetus, by saying it was already past ([[2 Timothy 2#17]]), and several of the ancient heretics, by making it mean no more than a changing of their course of life; or whether they rejected it as absurd, upon principles of reason and science; it seems they denied it in the proper sense. And they disowned a future state of recompences, by denying the resurrection of the dead. Now that heathens and infidels should deny this truth does not seem so strange; but that Christians, who had their religion by revelation, should deny a truth so plainly discovered is surprising, especially when it is a truth of such importance. It was time for the apostle to confirm them in this truth, when the staggering of their faith in this point was likely to shake their Christianity; and they were yet in great danger of having their faith staggered. He begins with an epitome or summary of the gospel, what he had preached among them, namely, the death and resurrection of Christ. Upon this foundation the doctrine of the resurrection of the dead is built. Note, Divine truths appear with greatest evidence when they are looked upon in their mutual connection. The foundation may be strengthened, that the superstructure may be secured. Now concerning the gospel observe,
|
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|
||||
1. What a stress he lays upon it ([[1 Corinthians 15#1..2]]): *Moreover, brethren, I declare unto you the gospel which I preached to you.* 1. It was what he constantly preached. His word was not yea and nay: he always preached the same gospel, and taught the same truth. He could appeal to his hearers for this. Truth is in its own nature invariable; and the infallible teachers of divine truth could never be at variance with themselves or one another. The doctrine which Paul had heretofore taught, he still taught.
|
||||
2. It was what they had received; they had been convinced of the faith, believed it in their hearts, or at least made profession of doing so with their mouths. It was no strange doctrine. It was that very gospel in which, or by which, they had hitherto stood, and must continue to stand. If they gave up this truth, they left themselves no ground to stand upon, no footing in religion. Note, The doctrine of Christ's death and resurrection is at the foundation of Christianity. Remove this foundation, and the whole fabric falls, all our hopes for eternity sink at once. And it is by holding this truth firmly that Christians are made to stand in a day of trial, and kept faithful to God.
|
||||
3. It was that alone by which they could hope for salvation ([[1 Corinthians 15#2]]), for there is *no salvation in any other name; no name given under heaven by which we may be saved, but by the name of Christ.* And there is no salvation in his name, but upon supposition of his death and resurrection. These are the saving truths of our holy religion. The crucifixion of our Redeemer and his conquest over death are the very source of our spiritual life and hopes. Now concerning these saving truths observe,
|
||||
1. They must be retained in mind, they must be held fast (so the word is translated, [[Hebrews 10#23]]): *Let us hold fast the profession of our faith.* Note, The saving truths of the gospel must be fixed in our mind, revolved much in our thoughts, and maintained and held fast to the end, if we would be saved. They will not save us, if we do not attend to them, and yield to their power, and continue to do so to the end. *He only that endureth to the end shall be saved,* [[Matthew 10#22]].
|
||||
2. We believe in vain, unless we continue and persevere in the faith of the gospel. We shall be never the better for a temporary faith; nay, we shall aggravate our guilt by relapsing into infidelity. And in vain is it to profess Christianity, or our faith in Christ, if we deny the resurrection; for this must imply and involve the denial of his resurrection; and, take away this, you make nothing of Christianity, you leave nothing for faith or hope to fix upon.
|
||||
2. Observe what this gospel is, on which the apostle lays such stress. It was that doctrine which he had received, and delivered to them, ***en protois***-- *among the first, the principal.* It was a doctrine of the first rank, a most necessary truth, That Christ died for our sins, and was buried, and rose again: or, in other words, that *he was delivered for our offences and rose again for our justification* ([[Romans 4#25]]), that he was offered in sacrifice for our sins, and rose again, to show that he had procured forgiveness for them, and was accepted of God in this offering. Note, Christ's death and resurrection are the very sum and substance of evangelical truth. Hence we derive our spiritual life now, and here we must found our hopes of everlasting life hereafter.
|
||||
3. Observe how this truth is confirmed,
|
||||
1. By Old-Testament predictions. He died for our sins, according to the scriptures; he was buried, and rose from the dead, according to the scriptures, according to the scripture-prophecies, and scripture-types. Such prophecies as [[Psalms 16#10]]; [[Isaiah 53#4..6]]; [[Daniel 9#26..27]]; [[Hosea 6#2]]. Such scripture-types as Jonah ([[Matthew 12#4]]), as Isaac, who is expressly said by the apostle to have been *received from the dead in a figure,* [[Hebrews 11#9]]. Note, It is a great confirmation of our faith of the gospel to see how it corresponds with ancient types and prophecies.
|
||||
2. By the testimony of many eye-witnesses, who saw Christ after he had risen from the dead. He reckons up five several appearances, beside that to himself. He *was seen of Cephas, or Peter, then of the twelve,* called so, though Judas was no longer among them, because this was their usual number; then he was *seen of above five hundred brethren at once,* many of whom were living when the apostle wrote this epistle, though some had fallen asleep. This was in Galilee, [[Matthew 28#10]]. After that, he was seen of James singly, and then by all the apostles when he was taken up into heaven. This was on mount Olivet, [[Luke 24#50]]. Compare [[Acts 1#2]]; [[Acts 1#5..7]]. Note, How uncontrollably evident was Christ's resurrection from the dead, when so many eyes saw him at so many different times alive, and when he indulged the weakness of one disciple so far as to let him handle him, to put his resurrection out of doubt! And what reason have we to believe those who were so steady in maintaining this truth, though they hazarded all that was dear to them in this world, by endeavouring to assert and propagate it! Even Paul himself was last of all favoured with the sight of him. It was one of the peculiar offices of an apostle to be a witness of our Saviour's resurrection ([[Luke 24#48]]); and, when Paul was called to the apostolical office, he was made an evidence of this sort; the Lord Jesus appeared to him by the way to Damascus, [[Acts 9#17]]. Having mentioned this favour, Paul takes occasion from it to make a humble digression concerning himself. He was highly favoured of God, but he always endeavoured to keep up a mean opinion of himself, and to express it. So he does here, by observing,
|
||||
1. That he was *one born out of due time* ([[1 Corinthians 15#8]]), an abortive, ***ektroma,*** a child dead born, and out of time. Paul resembled such a birth, in the suddenness of his new birth, in that he was not matured for the apostolic function, as the others were, who had personal converse with our Lord. He was called to the office when such conversation was not to be had, he was out of time for it. He had not known nor followed the Lord, nor been formed in his family, as the others were, for this high and honourable function. This was in Paul's account a very humbling circumstance.
|
||||
2. By owning himself inferior to the other apostles: *Not meet to be called an apostle.* The least, because the last of them; called latest to the office, and not worthy to be called an apostle, to have either the office or the title, because he had been *a persecutor of the church of God,* [[1 Corinthians 15#9]]. Indeed, he tells us elsewhere that he was *not a whit behind the very chief apostles* ([[2 Corinthians 11#5]])-- for gifts, graces, service, and sufferings, inferior to none of them. Yet some circumstances in his case made him think more meanly of himself than of any of them. Note, A humble spirit, in the midst of high attainments, is a great ornament to any man; it sets his good qualities off to much greater advantage. What kept Paul low in an especial manner was the remembrance of his former wickedness, his raging and destructive zeal against Christ and him members. Note, How easily God can bring a good out of the greatest evil! When sinners are by divine grace turned into saints, he makes the remembrance of their former sins very serviceable, to make them humble, and diligent, and faithful.
|
||||
3. By ascribing all that was valuable in him to divine grace: *But by the grace of God I am what I am,* [[1 Corinthians 15#10]]. It is God's prerogative to say, *I am that I am;* it is our privilege to be able to say, "By God's grace we are what we are." We are nothing but what God makes us, nothing in religion but what his grace makes us. All that is good in us is a stream from this fountain. Paul was sensible of this, and kept humble and thankful by this conviction; so should we. Nay, though he was conscious of his own diligence, and zeal, and service, so that he could say of himself, *the grace of God was not given him in vain, but he laboured more abundantly than they all:* he thought himself so much more the debtor to divine grace. *Yet not I, but the grace of God which was with me.* Note, Those who have the grace of God bestowed on them should take care that it be not in vain. They should cherish, and exercise, and exert, this heavenly principle. So did Paul, and therefore laboured with so much heart and so much success. And yet the more he laboured, and the more good he did, the more humble he was in his opinion of himself, and the more disposed to own and magnify the favour of God towards him, his free and unmerited favour. Note, A humble spirit will be very apt to own and magnify the grace of God. A humble spirit is commonly a gracious one. Where pride is subdued there it is reasonable to believe grace reigns.
|
||||
After this digression, the apostle returns to his argument, and tells them ([[1 Corinthians 15#11]]) that he not only preached the same gospel himself at all times, and in all places, but that all the apostles preached the same: *Whether it were they or I, so we preached, and so you believed.* Whether Peter, or Paul, or any other apostle, had converted them to Christianity, all maintained the same truth, told the same story, preached the same doctrine, and confirmed it by the same evidence. All agreed in this that Jesus Christ, and him crucified and slain, and then rising from the dead, was the very sum and substance of Christianity; and this all true Christians believe. All the apostles agreed in this testimony; all Christians agree in the belief of it. By this faith they live. In this faith they die.
|
||||
|
||||
|
||||
# The Resurrection of Saints. (a. d. 57.)
|
||||
|
||||
## Verses: 12 - 19
|
||||
12 Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? 13 But if there be no resurrection of the dead, then is Christ not risen: 14 And if Christ be not risen, then is our preaching vain, and your faith is also vain. 15 Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. 16 For if the dead rise not, then is not Christ raised: 17 And if Christ be not raised, your faith is vain; ye are yet in your sins. 18 Then they also which are fallen asleep in Christ are perished. 19 If in this life only we have hope in Christ, we are of all men most miserable.
|
||||
|
||||
Having confirmed the truth of our Saviour's resurrection, the apostle goes on to refute those among the Corinthians who said there would be none: *If Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?* [[1 Corinthians 15#12]]. It seems from this passage, and the course of the argument, there were some among the Corinthians who thought the resurrection an impossibility. This was a common sentiment among the heathens. But against this the apostle produces an incontestable fact, namely, the resurrection of Christ; and he goes on to argue against them from the absurdities that must follow from their principle. As,
|
||||
|
||||
1. *If there be* (can be) *no resurrection of the dead, then Christ has not risen* ([[1 Corinthians 15#13]]); and again, "*If the dead rise not,* cannot be raised or recovered to life, *then is Christ not raised,* [[1 Corinthians 15#16]]. And yet it was foretold in ancient prophecies that he should rise; and it has been proved by multitudes of eye-witnesses that he had risen. And will you say, will any among you dare to say, that is not, cannot be, which God long ago said should be, and which is now undoubted matter of fact?"
|
||||
2. It would follow hereupon that the preaching and faith of the gospel would be vain: *If Christ be not risen, then is our preaching vain, and your faith vain,*[[1 Corinthians 15#14]]. This supposition admitted, would destroy the principal evidence of Christianity; and so,
|
||||
1. Make preaching vain. "*We* apostles should *be found false witnesses of God;* we pretend to be God's witnesses for truth, and to work miracles by his power in confirmation of it, and are all the while deceivers, liars for God, if in his name, and by power received from him, we go forth, and publish and assert a thing false in fact, and impossible to be true. And does not this make us the vainest men in the world, and our office and ministry the vainest and most useless thing in the world? What end could we propose to ourselves in undertaking this hard and hazardous service, if we knew our religion stood on no better foundation, nay, if we were not well assured of the contrary? What should we preach for? Would not our labour be wholly in vain? We can have no very favourable expectations in this life; and we could have none beyond it. If Christ be not raised, the gospel is a jest; it is chaff and emptiness."
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2. This supposition would make the faith of Christians vain, as well as the labours of ministers: *If Christ be not raised, your faith is vain; you are yet in your sins* ([[1 Corinthians 15#17]]), yet under the guilt and condemnation of sin, because it is through his death and sacrifice for sin alone that forgiveness is to be had. *We have redemption through his blood, the forgiveness of sins,* [[Ephesians 1#7]]. No remission of sins is to be had but through the shedding of his blood. And had his blood been shed, and his life taken away, without ever being restored, what evidence could we have had that through him we should have justification and eternal life? Had he remained under the power of death, how could he have delivered us from its power? And how vain a thing is faith in him, upon this supposition! He must rise for our justification who was delivered for our sins, or in vain we look for any such benefit by him. There had been no justification nor salvation if Christ had not risen. And must not faith in Christ be vain, and of no signification, if he be still among the dead?
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3. Another absurdity following from this supposition is that *those who have fallen asleep in Christ have perished.* if there be no resurrection, they cannot rise, and therefore are lost, even those who have died in the Christian faith, and for it. It is plain from this that those among the Corinthians who denied the resurrection meant thereby a state of future retribution, and not merely the revival of the flesh; they took death to be the destruction and extinction of the man, and not merely of the bodily life; for otherwise the apostle could not infer the utter loss of those who slept in Jesus, from the supposition that they would never rise more or that they had no hopes in Christ after life; for they might have hope of happiness for their minds if these survived their bodies, and this would prevent the limiting of their hopes in Christ to this life only. "Upon supposition there is no resurrection in your sense, no after-state and life, then dead Christians are quite lost. How vain a thing were our faith and religion upon this supposition!" And this,
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4. Would infer that Christ's ministers and servants were *of all men most miserable,* as having *hope in him in this life only* ([[1 Corinthians 15#19]]), which is another absurdity that would follow from asserting no resurrection. Their condition who hope in Christ would be worse than that of other men. *Who hope in Christ.* Note, All who believe in Christ have hope in him; all who believe in him as a Redeemer hope for redemption and salvation by him; but if there be no resurrection, or state of future recompence (which was intended by those who denied the resurrection at Corinth), their hope in him must be limited to this life: and, if all their hopes in Christ lie within the compass of this life, they are in a much worse condition than the rest of mankind, especially at that time, and under those circumstances, in which the apostles wrote; for then they had no countenance nor protection from the rulers of the world, but were hated and persecuted by all men. Preachers and private Christians therefore had a hard lot if in this life only they had hope in Christ. Better be any thing than a Christian upon these terms; for in this world they are hated, and hunted, and abused, stripped of all worldly comforts and exposed to all manner of sufferings: they fare much harder than other men in this life, and yet have no further nor better hopes. And is it not absurd for one who believes in Christ to admit a principle that involves so absurd an inference? Can that man have faith in Christ who can believe concerning him that he will leave his faithful servants, whether ministers or others, in a worse state than his enemies? Note, It were a gross absurdity in a Christian to admit the supposition of no resurrection or future state. It would leave no hope beyond this world, and would frequently make his condition the worst in the world. Indeed, the Christian is by his religion crucified to this world, and taught to live upon the hope of another. Carnal pleasures are insipid to him in a great degree; and spiritual and heavenly pleasures are those which he affects and pants after. How sad is his case indeed, if he must be dead to worldly pleasures and yet never hope for any better!
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# The Resurrection of Christ; The Resurrection of Saints. (a. d. 57.)
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## Verses: 20 - 34
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20 But now is Christ risen from the dead, and become the firstfruits of them that slept. 21 For since by man came death, by man came also the resurrection of the dead. 22 For as in Adam all die, even so in Christ shall all be made alive. 23 But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. 24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 25 For he must reign, till he hath put all enemies under his feet. 26 The last enemy that shall be destroyed is death. 27 For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. 28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. 29 Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? 30 And why stand we in jeopardy every hour? 31 I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 32 If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die. 33 Be not deceived: evil communications corrupt good manners. 34 Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.
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In this passage the apostle establishes the truth of the resurrection of the dead, the holy dead, the dead in Christ,
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1. On the resurrection of Christ.
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1. Because he is indeed *the first-fruits of those that slept,*[[1 Corinthians 15#20]]. He has truly risen himself, and he has risen in this very quality and character, as the first-fruits of those who sleep in him. As he has assuredly risen, so in his resurrection there is as much an earnest given that the dead in him shall rise as there was that the Jewish harvest in general should be accepted and blessed by the offering and acceptance of the first-fruits. The whole lump was made holy by the consecration of the first-fruits ([[Romans 11#16]]), and the whole body of Christ, all that are by faith united to him, are by his resurrection assured of their own. As he has risen, they shall rise; just as the lump is holy because the first fruits are so. He has not risen merely for himself, but as head of the body, the church; and *those that sleep in him God will bring with him,* [[1 Thessalonians 4#14]]. Note, Christ's resurrection is a pledge and earnest of ours, if we are true believers in him; because he has risen, we shall rise. We are a part of the consecrated lump, and shall partake of the acceptance and favour vouchsafed the first-fruits. This is the first argument used by the apostle in confirmation of the truth; and it is,
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2. Illustrated by a parallel between the first and second Adam. For, since by man came death, it was every way proper that by man should come deliverance from it, or, which is all one, a resurrection, [[1 Corinthians 15#21]]. And so, *as in Adam all die, in Christ shall all be made alive;* as through the sin of the first Adam all men became mortal, because all derived from him the same sinful nature, so through the merit and resurrection of Christ shall all who are made to partake of the Spirit, and the spiritual nature, revive, and become immortal. All who die die through the sin of Adam; all who are raised, in the sense of the apostle, rise through the merit and power of Christ. But the meaning is not that, as all men died in Adam, so all men, without exception, shall be made alive in Christ; for the scope of the apostle's argument restrains the general meaning. Christ rose as the first-fruits; therefore *those that are Christ's* ([[1 Corinthians 15#23]]) shall rise too. Hence it will not follow that all men without exception shall rise too; but it will fitly follow that all who thus rise, rise in virtue of Christ's resurrection, and so that their revival is owing to the man Christ Jesus, as the mortality of all mankind was owing to the first man; and so, as by man came death, by man came deliverance. Thus it seemed fit to the divine wisdom that, as the first Adam ruined his posterity by sin, the second Adam should raise his seed to a glorious immortality.
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3. Before he leaves the argument he states that there will be an order observed in their resurrection. What that precisely will be we are nowhere told, but in the general only here that there will be order observed. Possibly those may rise first who have held the highest rank, and done the most eminent service, or suffered the most grievous evils, or cruel deaths, for Christ's sake. It is only here said that the first-fruits are supposed to rise first, and afterwards all who are Christ's, when he shall come again. Not that Christ's resurrection must in fact go before the resurrection of any of his, but it must be laid as the foundation: as it was not necessary that those who lived remote from Jerusalem must go thither and offer the first-fruits before they could account the lump holy, yet they must be set apart for this purpose, till they could be offered, which might be done at any time from pentecost till the feast of dedication. See Bishop Patrick on [[Numbers 24#2]]. The offering of the first-fruits was what made the lump holy; and the lump was made holy by this offering, though it was not made before the harvest was gathered in, so it were set apart for that end, and duly offered afterwards. So Christ's resurrection must, in order of nature, precede that of his saints, though some of these might rise in order of time before him. It is because he has risen that they rise. Note, Those that are Christ's must rise, because of their relation to him.
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2. He argues from the continuance of the mediatorial kingdom till all Christ's enemies are destroyed, the last of which is death, [[1 Corinthians 15#24..26]]. He has risen, and, upon his resurrection, was invested with sovereign empire, *had all power in heaven and earth put into his hands* ([[Matthew 28#18]]), *had a name given him above every name, that every knee might bow to him, and every tongue confess him Lord.* [[Philippians 2#9..11]]. And the administration of this kingdom must continue in his hands till all opposing *power, and rule, and authority, be put down* ([[1 Corinthians 15#24]]), *till all enemies are put under his feet* ([[1 Corinthians 15#25]]), and *till the last enemy is destroyed,* which is death, [[1 Corinthians 15#26]].
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1. This argument implies in it all these particulars:--
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1. That our Saviour rose from the dead to have all power put into his hands, and have and administer a kingdom, as Mediator: *For this end he died, and rose, and revived, that he might be Lord both of the dead and living,* [[Romans 14#9]].
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2. That this mediatorial kingdom is to have an end, at least as far as it is concerned in bringing his people safely to glory, and subduing all his and their enemies: *Then cometh the end,* [[1 Corinthians 15#24]].
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3. That it is not to have an end till all opposing power be put down, and all enemies brought to his feet, [[1 Corinthians 15#24..25]].
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4. That, among other enemies, death must be destroyed ([[1 Corinthians 15#26]]) or abolished; its powers over its members must be disannulled. Thus far the apostle is express; but he leaves us to make the inference that therefore the saints must rise, else death and the grave would have power over them, nor would our Saviour's kingly power prevail against the last enemy of his people and annul its power. When saints shall live again, and die no more, then, and not till then, will death be abolished, which must be brought about before our Saviour's mediatorial kingdom is delivered up, which yet must be in due time. The saints therefore shall live again and die no more. This is the scope of the argument; but,
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2. The apostle drops several hints in the course of it which it will be proper to notice: as,
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1. That our Saviour, as man and mediator between God and man, has a delegated royalty, a kingdom given: *All things are put under him, he excepted that did put all things under him,* [[1 Corinthians 15#27]]. As man, all his authority must be delegated. And, though his mediation supposes his divine nature, yet as Mediator he does not so explicitly sustain the character of God, but a middle person between God and man, partaking of both natures, human and divine, as he was to reconcile both parties, God and man, and receiving commission and authority from God the Father to act in this office. The Father appears, in this whole dispensation, in the majesty and with the authority of God: the Son, made man, appears as the minister of the Father, though he is God as well as the Father. Nor is this passage to be understood of the eternal dominion over all his creatures which belongs to him as God, but of a kingdom committed to him as Mediator and God-man, and that chiefly after his resurrection, when, having overcome, he sat down with his Father on his throne, [[Revelation 3#21]]. Then was the prediction verified, *I have set my king upon my holy hill of Zion* ([[Psalms 2#6]]), placed him on his throne. This is meant by the phrase so frequent in the writings of the New Testament, of *sitting at the right hand of God* ([[Mark 16#19]]; [[Romans 8#34]]; [[Colossians 3#1]], &c.), *on the right hand of power* ([[Mark 14#62]]; [[Luke 22#69]]), *on the right hand of the throne of God* ([[Hebrews 12#2]]), *on the right hand of the throne of the Majesty in the heavens,*[[Hebrews 8#1]]. Sitting down in this seat is taking upon him the exercise of his mediatorial power and royalty, which was done upon his ascension into heaven, [[Mark 16#19]]. And it is spoken of in scripture as a recompence made him for his deep humiliation and self-abasement, in becoming man, and dying for man the accursed death of the cross, [[Philippians 2#6..12]]. Upon his ascension, he was made head over all things to the church, had power given him to govern and protect it against all its enemies, and in the end destroy them and complete the salvation of all that believe in him. This is not a power appertaining to Godhead as such; it is not original and unlimited power, but power given and limited to special purposes. And though he who has it is God, yet, inasmuch as he is somewhat else besides God, and in this whole dispensation acts not as God, but as Mediator, not as the offended Majesty, but as one interposing in favour of his offending creatures, and this by virtue of his consent and commission who acts and appears always in that character, he may properly be said to have this power given him; he may reign as God, with power unlimited, and yet may reign as Mediator, with a power delegated, and limited to these particular purposes.
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2. That this delegated royalty must at length *be delivered up to the Father,* from whom it was received ([[1 Corinthians 15#24]]); for it is a power received for particular ends and purposes, a power to govern and protect his church till all the members of it be gathered in, and the enemies of it for ever subdued and destroyed ([[1 Corinthians 15#25..26]]), and when these ends shall be obtained the power and authority will not need to be continued. The Redeemer must reign till his enemies be destroyed, and the salvation of his church and people accomplished; and, when this end is attained, then will he deliver up the power which he had only for this purpose, though he may continue to reign over his glorified church and body in heaven; and in this sense it may notwithstanding be said that *he shall reign for ever and ever* ([[Revelation 11#15]]), *that he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end* ([[Luke 1#33]]), *that his dominion is an everlasting dominion, which shall not pass away,* [[Daniel 7#14]]. See also [[Micah 4#7]].
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3. The Redeemer shall certainly reign till the last enemy of his people be destroyed, till death itself be abolished, till his saints revive and recover perfect life, never to be in fear and danger of dying any more. He shall have all power in heaven and earth till then-- *he who loved us, and gave himself for us, and washed us from our sins in his own blood*-- he who is so nearly related to us, and so much concerned for us. What support should this be to his saints in every hour of distress and temptation! *He is alive who was dead, and liveth for ever,* and doth reign, and will continue to reign, till the redemption of his people be completed, and the utter ruin of their enemies effected.
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4. When this is done, *and all things are put under his feet, then shall the Son become subject to him that put all things under him, that God may be all in all,* [[1 Corinthians 15#28]]. The meaning of this I take to be that then the man Christ Jesus, who hath appeared in so much majesty during the whole administration of his kingdom, shall appear upon giving it up to be a subject of the Father. Things are in scripture many times said *to be* when they are *manifested* and *made to appear;* and this delivering up of the kingdom will make it manifest that he who appeared in the majesty of the sovereign king was, during this administration, a subject of God. The glorified humanity of our Lord Jesus Christ, with all the dignity and power conferred on it, was no more than a glorious creature. This will appear when the kingdom shall be delivered up; and it will appear to the divine glory, that God may be all in all, that the accomplishment of our salvation may appear altogether divine, and God alone may have the honour of it. Note, Though the human nature must be employed in the work of our redemption, yet God was all in all in it. *It was the Lord's doing and should be marvellous in our eyes.*
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3. He argues for the resurrection, from the case of those who were baptized for the dead ([[1 Corinthians 15#29]]): *What shall those do who are baptized for the dead, if the dead rise not at all? Why are they baptized for the dead?* What shall they do if the dead rise not? What have they done? How vain a thing hath their baptism been! Must they stand by it, or renounce it? why are they baptized for the dead, if the dead rise not? ***hyper ton nekron.*** But what is this baptism for the dead? It is necessary to be known, that the apostle's argument may be understood; whether it be only *argumentum ad hominem,* or *ad rem;* that is, whether it conclude for the thing in dispute universally, or only against the particular persons who were baptized for the dead. But who shall interpret this very obscure passage, which, though it consists of no more than three words, besides the articles, has had more than three times three senses put on it by interpreters? It is not agreed what is meant by baptism, whether it is to be taken in a proper or figurative sense, and, if in a proper sense, whether it is to be understood or Christian baptism properly so called, or some other ablution. And as little is it agreed who are the dead, or in what sense the preposition ***hyper*** is to be taken. Some understand the dead of our Saviour himself; *vide* Whitby *in loc.* Why are persons baptized in the name of a dead Saviour, a Saviour who remains among the dead, if the dead rise not? But it is, I believe, and instance perfectly singular for ***hoi nekroi*** to mean no more than one dead person; it is a signification which the words have nowhere else. And the ***hoi baptizomenoi*** (*the baptized*) seem plainly to mean some particular persons, not Christians in general, which yet must be the signification if the ***hoi nekroi*** (*the dead*) be understood of our Saviour. Some understand the passage of the martyrs: Why do they suffer martyrdom for their religion? This is sometimes called the baptism of blood by ancients, and, by our Saviour himself, baptism indefinitely, [[Matthew 20#22]]; [[Luke 12#50]]. But in what sense can those who die martyrs for their religion be said to be baptized (that is, die martyrs) for the dead? Some understand it of a custom that was observed, as some of the ancients tell us, among many who professed the Christian name in the first ages, of baptizing some in the name and stead of catechumens dying without baptism. But this savoured of such superstition that, if the custom had prevailed in the church so soon, the apostle would hardly have mentioned it without signifying a dislike of it. Some understand it of baptizing over the dead, which was a custom, they tell us, that early obtained; and this to testify their hope of the resurrection. This sense is pertinent to the apostle's argument, but it appears not that any such practice was in use in the apostle's time. Others understand it of those who have been baptized for the sake, or on occasion, of the martyrs, that is, the constancy with which they died for their religion. Some were doubtless converted to Christianity by observing this: and it would have been a vain thing for persons to have become Christians upon this motive, if the martyrs, by losing their lives for religion, became utterly extinct, and were to live no more. But the church at Corinth had not, in all probability, suffered much persecution at this time, or seem many instances of martyrdom among them, nor had many converts been made by the constancy and firmness which the martyrs discovered. Not to observe that ***hoi nekroi*** seems to be too general an expression to mean only the martyred dead. It is as easy an explication of the phrase as any I have met with, and as pertinent to the argument, to suppose the ***hoi nekroi*** to mean some among the Corinthians, who had been taken off by the hand of God. We read that *many were sickly among them, and many slept* ([[1 Corinthians 11#30]]), because of their disorderly behaviour at the Lord's table. These executions might terrify some into Christianity; as the miraculous earthquake did the jailer, [[Acts 16#29..30]], &c. Persons baptized on such an occasion might be properly said to be baptized for the dead, that is, on their account. And the ***hoi baptizomenoi*** (*the baptized*) and the ***hoi nekroi*** (*the dead*) answer to one another; and upon this supposition the Corinthians could not mistake the apostle's meaning. "Now," says he, "what shall they do, and why were they baptized, if the dead rise not? You have a general persuasion that these men have done right, and acted wisely, and as they ought, on this occasion; but why, if the dead rise not, seeing they may perhaps hasten their death, by provoking a jealous God, and have no hopes beyond it?" But whether this be the meaning, or whatever else be, doubtless the apostle's argument was good and intelligible to the Corinthians. And his next is as plain to us.
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4. He argues from the absurdity of his own conduct and that of other Christians upon this supposition,
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1. It would be a foolish thing for them to run so many hazards ([[1 Corinthians 15#30]]): "*Why stand we in jeopardy every hour?* Why do we expose ourselves to continual peril-- we Christians, especially we apostles?" Every one knows that it was dangerous being a Christian, and much more a preacher and an apostle, at that time. "Now," says the apostle, "what fools are we to run these hazards, if we have no better hopes beyond death, if when we die we die wholly, and revive no more!" Note, Christianity were a foolish profession if it proposed no hopes beyond this life, at least in such hazardous times as attended the first profession of it; it required men to risk all the blessings and comforts of this life, and to face and endure all the evils of it, without any future prospects. And is this a character of his religion fit for a Christian to endure? And must he not fix this character on it if he give up his future hopes, and deny the resurrection of the dead? This argument the apostle brings home to himself: "*I protest,*" says he, "*by your rejoicing in Jesus Christ,* by all the comforts of Christianity, and all the peculiar succours and supports of our holy faith, that *I die daily,*" [[1 Corinthians 15#31]]. He was in continual danger of death, and carried his life, as we say, in his hand. And why should he thus expose himself, if he had no hopes after life? To live in daily view and expectation of death, and yet have no prospect beyond it, must be very heartless and uncomfortable, and his case, upon this account, a very melancholy one. He had need be very well assured of the resurrection of the dead, or he was guilty of extreme weakness, in hazarding all that was dear to him in this world, and his life into the bargain. He had encountered very great difficulties and fierce enemies; he had *fought with beasts at Ephesus* ([[1 Corinthians 15#32]]), and was in danger of being pulled to pieces by an enraged multitude, stirred up by Demetrius and the other craftsmen ([[Acts 19#24]], &c.), though some understand this literally of Paul's being exposed to fight with wild beasts in the amphitheatre, at a Roman show in that city. And Nicephorus tells a formal story to this purport, and of the miraculous complaisance of the lions to him when they came near him. But so remarkable a trial and circumstance of his life, methinks, would not have been passed over by Luke, and much less by himself, when he gives us so large and particular a detail of his sufferings, [[2 Corinthians 11#24]], *ad fin.* When he mentioned that he was five times scourged of the Jews, thrice beaten with rods, once stoned, thrice shipwrecked, it is strange that he should not have said that he was once exposed to fight with the beasts. I take it, therefore, that this fighting with beasts is a figurative expression, that the beasts intended were men of a fierce and ferine disposition, and that this refers to the passage above cited. "Now," says he, "what advantage have I from such contests, if the dead rise not? Why should I die daily, expose myself daily to the danger of dying by violent hands, if the dead rise not? And if *post mortem nihil*-- *if I am to perish by death,* and expect nothing after it, could any thing be more weak?" Was Paul so senseless? Had he given the Corinthians any ground to entertain such a thought of him? If he had not been well assured that death would have been to his advantage, would he, in this stupid manner, have thrown away his life? Could any thing but the sure hopes of a better life after death have extinguished the love of life in him to this degree? "*What advantageth it me, if the dead rise not?* What can I propose to myself?" Note, It is very lawful and fit for a Christian to propose advantage to himself by his fidelity to God. Thus did Paul. Thus did our blessed Lord himself, [[Hebrews 12#2]]. And thus we are bidden to do after his example, and have our fruit to holiness, that our end may be everlasting life. This is the very end of our faith, even the salvation of our souls ([[1 Peter 1#9]]), not only what it will issue in, but what we should aim at.
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2. It would be a much wiser thing to take the comforts of this life: *Let us eat and drink, for to-morrow we die* ([[1 Corinthians 15#32]]); let us turn epicures. Thus this sentence means in the prophet, [[Isaiah 22#13]]. Let us even live like beasts, if we must die like them. This would be a wiser course, if there were no resurrection, no after-life or state, than to abandon all the pleasures of life, and offer and expose ourselves to all the miseries of life, and live in continual peril of perishing by savage rage and cruelty. This passage also plainly implies, as I have hinted above, that those who denied the resurrection among the Corinthians were perfect Sadducees, of whose principles we have this account in the holy writings, that they say, *There is no resurrection, neither angel nor spirit* ([[Acts 23#8]]), that is, "Man is all body, there is nothing in him to survive the body, nor will that, when once he is dead, ever revive again." Such Sadducees were the men against whom the apostle argued; otherwise his arguments had no force in them; for, though the body should never revive, yet, as long as the mind survived it, he might have much advantage from all the hazards he ran for Christ's sake. Nay, it is certain that the mind is to be the principal seat and subject of the heavenly glory and happiness. But, if there were no hopes after death, would not every wise man prefer an easy comfortable life before such a wretched one as the apostle led; nay, and endeavour to enjoy the comforts of life as fast as possible, because the continuance of it is short? Note, Nothing but the hopes of better things hereafter can enable a man to forego all the comforts and pleasures here, and embrace poverty, contempt, misery, and death. Thus did the apostles and primitive Christians; but how wretched was their case, and how foolish their conduct, if they deceived themselves, and abused the world with vain and false hopes!
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5. The apostle closes his argument with a caution, exhortation, and reproof.
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1. A caution against the dangerous conversation of bad men, men of loose lives and principles: *Be not deceived,* says he; *evil communications corrupt good manners,* [[1 Corinthians 15#33]]. Possibly, some of those who said that there was no resurrection of the dead were men of loose lives, and endeavoured to countenance their vicious practices by so corrupt a principle; and had that speech often in their mouths *Let us eat and drink, for to-morrow we die.* Now, the apostle grants that their talk was to the purpose if there was no future state. But, having confuted their principle, he now warns the Corinthians how dangerous such men's conversation must prove. He tells them that they would probably be corrupted by them, and fall in with their course of life, if they gave into their evil principles. Note, Bad company and conversation are likely to make bad men. Those who would keep their innocence must keep good company. Error and vice are infectious: and, if we would avoid the contagion, we must keep clear of those who have taken it. *He that walketh with wise men shall be wise; but a companion of fools shall be destroyed,*[[Proverbs 13#20]].
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2. Here is an exhortation to break off their sins, and rouse themselves, and lead a more holy and righteous life ([[1 Corinthians 15#34]]): *Awake to righteousness,* or *awake righteously,* ***eknepsate dikaios,*** *and sin not,* or sin no more. "Rouse yourselves, break off your sins by repentance: renounce and forsake every evil way, correct whatever is amiss, and do not, by sloth and stupidity, be led away into such conversation and principles as will sap your Christian hopes, and corrupt your practice." The disbelief of a future state destroys all virtue and piety. But the best improvement to be made of the truth is to cease from sin, and set ourselves to the business of religion, and that in good earnest. If there will be a resurrection and a future life, we should live and act as those who believe it, and should not give into such senseless and sottish notions as will debauch our morals, and render us loose and sensual in our lives.
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3. Here is a reproof, and a sharp one, to some at least among them: *Some of you have not the knowledge of God; I speak this to your shame.* Note, It is a shame in Christians not to have the knowledge of God. The Christian religion gives the best information that can be had about God, his nature, and grace, and government. Those who profess this religion reproach themselves, by remaining without the knowledge of God; for it must be owing to their own sloth, and slight of God, that they are ignorant of him. And is it not a horrid shame for a Christian to slight God, and be so wretchedly ignorant in matters that so nearly and highly concern him? Note, also, It must be ignorance of God that leads men into the disbelief of a resurrection and future life. Those who know God know that he will not abandon his faithful servants, nor leave them exposed to such hardships and sufferings without any recompence or reward. They know he is not unfaithful nor unkind, to forget their labour and patience, their faithful services and cheerful sufferings, or let their *labour be in vain.* But I am apt to think that the expression has a much stronger meaning; that there were atheistical people among them who hardly owned a God, or one who had any concern with or took cognizance of human affairs. These were indeed a scandal and shame to any Christian church. Note, Real atheism lies at the bottom of men's disbelief of a future state. Those who own a God and a providence, and observe how unequal the distributions of the present life are, and how frequently the best men fare worst, can hardly doubt an after state, where every thing will be set to rights.
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# The Resurrection of Saints. (a. d. 57.)
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## Verses: 35 - 50
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35 But some man will say, How are the dead raised up? and with what body do they come? 36 Thou fool, that which thou sowest is not quickened, except it die: 37 And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: 38 But God giveth it a body as it hath pleased him, and to every seed his own body. 39 All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. 40 There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. 42 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: 43 It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: 44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. 45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. 46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 47 The first man is of the earth, earthy: the second man is the Lord from heaven. 48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. 49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.
|
||||
|
||||
The apostle comes now to answer a plausible and principal objection against the doctrine of the resurrection of the dead, concerning which observe the proposal of the objection: *Some man will say, How are the dead raised up? And with what body do they come?* [[1 Corinthians 15#35]]. The objection is plainly two-fold. *How are they raised up?* that is, "By what means? How can they be raised? What power is equal to this effect?" It was an opinion that prevailed much among the heathens, and the Sadducees seem to have been in the same sentiment, that it was not within the compass of divine power, *mortales æternitate donare, aut revocare defunctos-- to make mortal men immortal, or revive and restore the dead.* Such sort of men those seem to have been who among the Corinthians denied the resurrection of the dead, and object here, "How are they raised? How should they be raised? Is it not utterly impossible?" The other part of the objection is about the quality of their bodies, who shall rise: "*With what body will they come?* Will it be with the same body, with like shape, and form, and stature, and members, and qualities, or various?" The former objection is that of those who opposed the doctrine, the latter the enquiry of curious doubters.
|
||||
|
||||
1. To the former the apostle replies by telling them this was to be brought about by divine power, that very power which they had all observed to do something very like it, year after year, in the death and revival of the corn; and therefore it was an argument of great weakness and stupidity to doubt whether the resurrection of the dead might not be effected by the same power: *Thou fool! that which thou sowest is not quickened unless it die,* [[1 Corinthians 15#36]]. It must first corrupt, before it will quicken and spring up. It not only sprouts after it is dead, but it must die that it may live. And why should any be so foolish as to imagine that the man once dead cannot be made to live again, by the same power which every year brings the dead grain to life? This is the substance of the apostle's answer to the first question. Note, It is a foolish thing to question the divine power to raise the dead, when we see it every day quickening and reviving things that are dead.
|
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2. But he is longer in replying to the second enquiry.
|
||||
1. He begins by observing that there is a change made in the grain that is sown: It is *not that body which shall be* that is sown, but *bare grain,* of wheat or barley, &c.; but God gives it such a body as he will, and in such way as he will, only so as to distinguish the kinds from each other. Every seed sown has its *proper body,* is constituted of such materials, and figured in such a manner, as are proper to it, proper to that kind. This is plainly in the divine power, though we no more know how it is done than we know how a dead man is raised to life again. It is certain the grain undergoes a great change, and it is intimated in this passage that so will the dead, when they rise again, and live again, in their bodies, after death.
|
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2. He proceeds hence to observe that there is a great deal of variety among others bodies, as there is among plants: as,
|
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1. In bodies of flesh: *All flesh is not the same;* that of men is of one kind, that of beasts another, another that of fishes, and that of birds another, [[1 Corinthians 15#39]]. There is a variety in all the kinds, and somewhat peculiar in every kind, to distinguish it from the other.
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2. In bodies celestial and terrestrial there is also a difference; and what is for the glory of one is not for the other; for the true glory of every being consists in its fitness for its rank and state. Earthly bodies are not adapted to the heavenly regions, nor heavenly bodies fitted to the condition of earthly beings. Nay,
|
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3. There is a variety of glory among heavenly bodies themselves: *There is one glory of the sun, and another of the moon, and another of the stars; for one star differs from another star in glory,* [[1 Corinthians 15#41]]. All this is to intimate to us that the bodies of the dead, when they rise, will be so far changed, that they will be fitted for the heavenly regions, and that there will be a variety of glories among the bodies of the dead, when they shall be raised, as there is among the sun, and moon, and stars, nay among the stars themselves. All this carries an intimation along with it that it must be as easy to divine power to raise the dead, and recover their mouldered bodies, as out of the same materials to form so many different kinds of flesh and plants, and, for aught we know, celestial bodies as well as terrestrial ones. The sun and stars may, for aught we know, be composed of the same materials as the earth we tread on, though as much refined and changed by the divine skill and power. And can he, out of the same materials, form such various beings, and yet not be able to raise the dead? Having thus prepared the way, he comes,
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3. To speak directly to the point: *So also,* says he, *is the resurrection of the dead;* so (as the plant growing out of the putrefied grain), so as no longer to be a terrestrial but a celestial body, and varying in glory from the other dead, who are raised, as one star does from another. But he specifies some particulars: as,
|
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1. *It is sown in corruption, it is raised in incorruption. It is sown.* Burying the dead is like sowing them; it is like committing the seed to the earth, that it may spring out of it again. And our bodies, which are sown, are corruptible, liable to putrefy and moulder, and crumble to dust; but, when we rise, they will be out of the power of the grave, and never more be liable to corruption.
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2. *It is sown in dishonour, it is raised in glory.* Ours is at present a vile body, [[Philippians 3#21]]. Nothing is more loathsome than a dead body; it is thrown into the grave as a despised and broken vessel, in which there is no pleasure. But at the resurrection a glory will be put upon it; it will be made like the glorious body of our Saviour; it will be purged from all the dregs of earth, and refined into an ethereal substance, and shine out with a splendour resembling his.
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3. *It is sown in weakness, it is raised in power.* It is laid in the earth, a poor helpless thing, wholly in the power of death, deprived of all vital capacities and powers, of life and strength: it is utterly unable to move or stir. But when we arise our bodies will have heavenly life and vigour infused into them; they will be hale, and firm, and durable, and lively, and liable no more to any infirmity, weakness, or decay.
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4. *It is sown a natural,* or *animal* body, ***soma psychikon,*** a body fitted to the low condition and sensitive pleasures and enjoyments of this life, which are all gross in comparison of the heavenly state and enjoyments. But when we rise it will be quite otherwise; our body will rise spiritual. Not that body would be changed into spirit: this would be a contradiction in our common conceptions; it would be as much as to say, Body changed into what is not body, matter made immaterial. The expression is to be understood comparatively. We shall at the resurrection have bodies purified and refined to the last degree, made light and agile; and, though they are not changed into spirit, yet made fit to be perpetual associates of spirits made perfect. And why should it not be as much in the power of God to raise incorruptible, glorious, lively, spiritual bodies, out of the ruins of those vile, corruptible, lifeless, and animal ones, as first to make matter out of nothing, and then, out of the same mass of matter, produce such variety of beings, both in earth and heaven? *To God all things are possible;* and this cannot be impossible.
|
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4. He illustrates this by a comparison of the first and second Adam: *There is an animal body,* says he, *and there is a spiritual body;* and then goes into the comparison in several instances.
|
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1. As we have our natural body, the animal body we have in this world, from the first Adam, we expect our spiritual body from the second. This is implied in the whole comparison.
|
||||
2. This is but consonant to the different characters these two persons bear: *The first Adam was made a living soul,* such a being as ourselves, and with a power of propagating such beings as himself, and conveying to them a nature and animal body like his own, but none other, nor better. The *second Adam is a quickening Spirit;* he is the resurrection and the life, [[John 11#25]]. He hath life in himself, and quickeneth whom he will, [[John 5#20..21]]. *The first man was of the earth,* made out of the earth, and was earthy; his body was fitted to the region of his abode: *but the second Adam is the Lord from heaven;* he who came down from heaven, and giveth life to the world ([[John 6#33]]); he who came down from heaven and was in heaven at the same time ([[John 3#13]]); the Lord of heaven and earth. If the first Adam could communicate to us natural and animal bodies, cannot the second Adam make our bodies spiritual ones? If the deputed lord of this lower creation could do the one, cannot the Lord from heaven, the Lord of heaven and earth, do the other?
|
||||
3. We must first have natural bodies from the first Adam before we can have spiritual bodies from the second ([[1 Corinthians 15#49]]); we *must bear the image of the earthy before we can bear the image of the heavenly.* Such is the established order of Providence. We must have weak, frail, mortal bodies by descent from the first Adam, before we can have lively, spiritual, and immortal ones by the quickening power of the second. We must die before we can live to die no more.
|
||||
4. Yet if we are Christ's, true believers in him (for this whole discourse relates to the resurrection of the saints), it is as certain that we shall have spiritual bodies as it is now that we have natural or animal ones. By these we are as the first Adam, earthy, we bear his image; by those we shall be as the second Adam, have bodies like his own, heavenly, and so bear him image. And we are as certainly intended to bear the one as we have borne the other. As surely therefore as we have had natural bodies, we shall have spiritual ones. The dead in Christ shall not only rise, but shall rise thus gloriously changed.
|
||||
5. He sums up this argument by assigning the reason of this change ([[1 Corinthians 15#50]]): *Now this I say that flesh and blood cannot inherit the kingdom of God; nor doth corruption inherit incorruption.* The natural body is flesh and blood, consisting of bones, muscles, nerves, veins, arteries, and their several fluids; and, as such, it is of a corruptible frame and form, liable to dissolution, to rot and moulder. But no such thing shall inherit the heavenly regions; for this were for corruption to inherit incorruption, which is little better than a contradiction in terms. The heavenly inheritance is incorruptible, and never fadeth away, [[1 Peter 1#4]]. How can this be possessed by flesh and blood, which is corruptible and will fade away? It must be changed into ever-during substance, before it can be capable of possessing the heavenly inheritance. The sum is that the bodies of the saints, when they shall rise again, will be greatly changed from what they are now, and much for the better. They are now corruptible, flesh and blood; they will be then incorruptible, glorious, and spiritual bodies, fitted to the celestial world and state, where they are ever afterwards to dwell, and have their eternal inheritance.
|
||||
|
||||
## Verses: 51 - 57
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||||
51 Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, 52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53 For this corruptible must put on incorruption, and this mortal must put on immortality. 54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 55 O death, where is thy sting? O grave, where is thy victory? 56 The sting of death is sin; and the strength of sin is the law. 57 But thanks be to God, which giveth us the victory through our Lord Jesus Christ.
|
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|
||||
To confirm what he had said of this change,
|
||||
|
||||
1. He here tells them what had been concealed from or unknown to them till then-- that all the saints would not die, but all would be changed. Those that are alive at our Lord's coming will be caught up into the clouds, without dying, [[1 Thessalonians 4#11]]. But it is plain from this passage that it will not be without changing from corruption to incorruption. The frame of their living bodies shall be thus altered, as well as those that are dead; and this *in a moment, in the twinkling of an eye,* [[1 Corinthians 15#52]]. What cannot almighty power effect? That power that calls the dead into life can surely thus soon and suddenly change the living; for changed they must be as well as the dead, because flesh and blood cannot inherit the kingdom of God. This is the mystery which the apostle shows the Corinthians: *Behold, I show you a mystery;* or bring into open light a truth dark and unknown before. Note, There are many mysteries shown to us in the gospel; many truths that before were utterly unknown are there made known; many truths that were but dark and obscure before are there brought into open day, and plainly revealed; and many things are in part revealed that will never be fully known, nor perhaps clearly understood. The apostle here makes known a truth unknown before, which is that the saints living at our Lord's second coming will not die, but be changed, that this change will be made in a moment, in the twinkling of an eye, and *at the sound of the last trump;* for, as he tells us elsewhere, the *Lord himself shall descend with a shout, with a voice of the archangel, and with the trump of God* ([[1 Thessalonians 4#16]]), so here, *the trumpet must sound.* It is the loud summons of all the living and all the dead, to come and appear at the tribunal of Christ. At this summons the graves shall open, the dead saints shall rise incorruptible, and the living saints be changed to the same incorruptible state, [[1 Corinthians 15#52]].
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||||
2. He assigns the reason of this change ([[1 Corinthians 15#53]]): *For this corruptible must put on incorruption, and this mortal must put on immortality.* How otherwise could the man be a fit inhabitant of the incorruptible regions, or be fitted to possess the eternal inheritance? How can that which is corruptible and mortal enjoy what is incorruptible, permanent, and immortal? This corruptible body must be made incorruptible, this mortal body must be changed into immortal, that the man may be capable of enjoying the happiness designed for him. Note, It is this corruptible that must put on incorruption; the demolished fabric that must be reared again. What is sown must be quickened. Saints will come in their own bodies ([[1 Corinthians 15#38]]), not in other bodies.
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3. He lets us know what will follow upon this change of the living and dead in Christ: *Then shall be brought to pass that saying, Death is swallowed up in victory;* or, *He will swallow up death in victory.* [[Isaiah 25#8]]. For *mortality shall be then swallowed up of life* ([[2 Corinthians 5#4]]), and death perfectly subdued and conquered, and saints for ever delivered from its power. Such a conquest shall be obtained over it that it shall for ever disappear in those regions to which our Lord will bear his risen saints. And therefore will the saints hereupon sing their ***epinikion,*** their *song of triumph.* Then, when this mortal shall have put on immortality, will death be swallowed up, for ever swallowed up, ***eis nikos.*** Christ hinders it from swallowing his saints when they die; but, when they rise again, death shall, as to them, be swallowed for ever. And upon this destruction of death will they break out into a song of triumph.
|
||||
1. They will glory over death as a vanquished enemy, and insult this great and terrible destroyer: "*O death! where is thy sting?* Where is now thy sting, thy power to hurt? What mischief hast thou done us? We are dead; but behold we live again, and shall die no more. Thou art vanquished and disarmed, and we are out of the reach of thy deadly dart. Where now is thy fatal artillery? Where are thy stores of death? We fear no further mischiefs from thee, nor heed thy weapons, but defy thy power, and despise thy wrath. And, *O grave! where is thy victory?* Where now is thy victory? What has become of it? Where are the spoils and trophies of it? Once we were thy prisoners, but the prison-doors are burst open, the locks and bolts have been forced to give way, our shackles are knocked off, and we are for ever released. Captivity is taken captive. The imaginary victor is conquered, and forced to resign his conquest and release his captives. Thy triumphs, grave, are at an end. The bonds of death are loosed, and we are at liberty, and are never more to be hurt by death, nor imprisoned in the grave." In a moment, the power of death, and the conquests and spoils of the grave, are gone; and, as to the saints, the very signs of them will not remain. Where are they? Thus will they raise themselves, when they become immortal, to the honour of their Saviour and the praise of divine grace: they shall glory over vanquished death.
|
||||
2. The foundation for this triumph is here intimated,
|
||||
1. In the account given whence death had its power to hurt: *The sting of death is sin.* This gives venom to his dart: this alone puts it into the power of death to hurt and kill. Sin unpardoned, and nothing else, can keep any under his power. And the *strength of sin is the law;* it is the divine threatening against the transgressors of the law, the curse there denounced, that gives power to sin. Note, Sin is the parent of death, and gives it all its hurtful power. *By one man sin entered into the world, and death by sin,* [[Romans 5#12]]. It is its cursed progeny and offspring.
|
||||
2. In the account given of the victory saints obtain over it through Jesus Christ, [[1 Corinthians 15#56]]. *The sting of death is sin;* but Christ, by dying, has taken out this sting. He has made atonement for sin; he has obtained remission of it. It may hiss therefore, but it cannot hurt. *The strength of sin is the law;* but the curse of the law is removed by our Redeemer's *becoming a curse for us.* So that sin is deprived of its strength and sting, through Christ, that is, by his incarnation, suffering, and death. Death may seize a believer, but cannot sting him, cannot hold him in his power. There is a day coming when the grave shall open, the bands of death be loosed, the dead saints revive, and become incorruptible and immortal, and put out of the reach of death for ever. And then will it plainly appear that, as to them, death will have lost its strength and sting; and all by the mediation of Christ, by his dying in their room. By dying, he conquered death, and spoiled the grave; and, through faith in him, believers become sharers in his conquests. They often rejoice beforehand, in the hope of this victory; and, when they arise glorious from the grave, they will boldly triumph over death. Note, It is altogether owing to the grace of God in Christ that sin is pardoned and death disarmed. The law puts arms into the hand of death, to destroy the sinner; but pardon of sin takes away this power from the law, and deprives death of its strength and sting. It is *by the grace of God, through the redemption which is in Christ Jesus, that we are freely justified,* [[Romans 3#24]]. It is no wonder, therefore,
|
||||
3. If this triumph of the saints over death should issue in thanksgiving to God: *Thanks be to God, who giveth us the victory through Christ Jesus, our Lord,* [[1 Corinthians 15#57]]. The way to sanctify all our joy is to make it tributary to the praise of God. Then only do we enjoy our blessings and honours in a holy manner when God has his revenue of glory out of it, and we are free to pay it to him. And this really improves and exalts our satisfaction. We are conscious at once of having done our duty and enjoyed our pleasure. And what can be more joyous in itself than the saints' triumph over death, when they shall rise again? And shall they not then rejoice in the Lord, and be glad in the God of their salvation? Shall not their souls magnify the Lord? When he shows *such wonders to the dead, shall they not arise and praise him?* [[Psalms 88#10]]. Those who remain under the power of death can have no heart to praise; but such conquests and triumphs will certainly tune the tongues of the saints to thankfulness and praise-- praise for the victory (it is great and glorious in itself), and for the means whereby it is obtained (it is given of God through Christ Jesus), a victory obtained not by our power, but the power of God; not given because we are worthy, but because Christ is so, and has by dying obtained this conquest for us. Must not this circumstance endear the victory to us, and heighten our praise to God? Note, How many springs of joy to the saints and thanksgiving to God are opened by the death and resurrection, the sufferings and conquests, of our Redeemer! With what acclamations will saints rising from the dead applaud him! How will the heaven of heavens resound his praises for ever! *Thanks be to God* will be the burden of their song; and angels will join the chorus, and declare their consent with a loud Amen, Hallelujah.
|
||||
|
||||
# The Obligations of Christians. (a. d. 57.)
|
||||
|
||||
## Verses: 58 - 58
|
||||
58 Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.
|
||||
|
||||
In this verse we have the improvement of the whole argument, in an exhortation, enforced by a motive resulting plainly from it.
|
||||
|
||||
1. An exhortation, and this threefold:--
|
||||
1. That they should be stedfast-- ***hedraioi,*** firm, fixed in the faith of the gospel, that gospel which he had preached and they had received, namely, *That Christ died for our sins, and arose again the third day, according to the scriptures* ([[1 Corinthians 15#3..4]]), and fixed in the faith of the glorious resurrection of the dead, which, as he had shown, had so near and necessary a connection with the former. "Do not let your belief of these truths be shaken or staggered. They are most certain, and of the last importance." Note, Christians should be stedfast believers of this great article of the resurrection of the dead. It is evidently founded on the death of Christ. *Because he lives, his servants shall live also,* [[John 14#19]]. And it is of the last importance; a disbelief of a future life will open a way to all manner of licentiousness, and corrupt men's morals to the last degree. It will be easy and natural to infer hence that we may live like beasts, and eat and drink, for to-morrow we die.
|
||||
2. He exhorts them to be *immovable,* namely, in their expectation of this great privilege of being raised incorruptible and immortal. Christians should not be moved away from this hope of this gospel ([[Colossians 1#23]]), this glorious and blessed hope; they should not renounce nor resign their comfortable expectations. They are not vain, but solid hopes, built upon sure foundations, the purchase and power of their risen Saviour, and the promise of God, to whom it is impossible to lie-- hopes that shall be their most powerful supports under all the pressures of life, the most effectual antidotes against the fears of death, and the most quickening motives to diligence and perseverance in Christian duty. Should they part with these hopes? Should they suffer them to be shaken? Note, Christians should live in the most firm expectation of a blessed resurrection. This hope should be an anchor to their souls, firm and sure, [[Hebrews 6#19]].
|
||||
3. He exhorts them *to abound in the work of the Lord,* and that *always,* in the Lord's service, in obeying the Lord's commands. They should be diligent and persevering herein, and going on towards perfection; they should be continually making advances in true piety, and ready and apt for every good work. The most cheerful duty, the greatest diligence, the most constant perseverance, become those who have such glorious hopes. Can we too much abound in zeal and diligence in the Lord's work, when we are assured of such abundant recompences in a future life? What vigour and resolution, what constancy and patience, should those hopes inspire! Note, Christians should not stint themselves as to their growth in holiness, but be always improving in sound religion, and abounding in the work of the Lord.
|
||||
2. The motive resulting from the former discourse is that their *labour shall not be in vain in the Lord;* nay, they know it shall not. They have the best grounds in the world to build upon: they have all the assurance that can rationally be expected: as surely as Christ is risen, they shall rise; and Christ is as surely risen as the scriptures are true, and the word of God. The apostles saw him after his death, testified this truth to the world in the face of a thousand deaths and dangers, and confirmed it by miraculous powers received from him. Is there any room to doubt a fact so well attested? Note, True Christians have undoubted evidence that their labour will not be in vain in the Lord; not their most diligent services, nor their most painful sufferings; they will not be in vain, not be vain and unprofitable. Note, The labour of Christians will not be lost labour; they may lose for God, but they will lose nothing by him; nay, there is more implied than is expressed in this phrase: it means that they shall be abundantly rewarded. He will never be found unjust to forget their labour of love, [[Hebrews 6#10]]. Nay, he will do exceedingly abundantly above what they can now ask or think. Neither the services they do for him, nor the sufferings they endure for him here, are worthy to be compared with the joy hereafter to be revealed in them, [[Romans 8#18]]. Note, Those who serve God have good wages; they cannot do too much nor suffer too much for so good a Master. If they serve him now, they shall see him hereafter; if they suffer for him on earth, they shall reign with him in heaven; if they die for his sake, they shall rise again from the dead, be crowned with glory, honour, and immortality, and inherit eternal life.
|
||||
@ -0,0 +1,93 @@
|
||||
# Chapter Introduction
|
||||
|
||||
In this chapter the apostle,
|
||||
|
||||
1. Gives directions about some charitable collection to be made in this church, for the afflicted and impoverished churches in Judea, [[1 Corinthians 16#1..4]].
|
||||
2. He talks of paying them a visit, [[1 Corinthians 16#5..9]].
|
||||
3. He recommends Timothy to them, and tells them Apollos intended to come to them, [[1 Corinthians 16#10..12]].
|
||||
4. He presses them to watchfulness, constancy, charity, and to pay a due regard to all who helped him and his fellow-labourers in their work, [[1 Corinthians 16#13..19]].
|
||||
5. After salutations from others, and his own, he closes the epistle with a solemn admonition to them, and his good wishes for them, [[1 Corinthians 16#20..24]].
|
||||
|
||||
# Contributions for the Poor. (a. d. 57.)
|
||||
|
||||
## Verses: 1 - 4
|
||||
1 Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 2 Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. 3 And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. 4 And if it be meet that I go also, they shall go with me.
|
||||
|
||||
In this chapter Paul closes this long epistle with some particular matters of less moment; but, as all was written by divine inspiration, it is all profitable for our instruction. He begins with directing them about a charitable collection on a particular occasion, the distresses and poverty of Christians in Judea, which at this time were extraordinary, partly through the general calamities of that nation and partly through the particular sufferings to which they were exposed. Now concerning this observe,
|
||||
|
||||
1. How he introduces his direction. It was not a peculiar service which he required of them; he had given similar *orders to the churches of Galatia,* [[1 Corinthians 16#1]]. He desired them only to conform to the same rules which he had given to other churches on a similar occasion. *He did not desire that others should be eased and they burdened,* [[2 Corinthians 8#13]]. He also prudently mentions these orders of his to the churches of Galatia, to excite emulation, and stir them up to be liberal, according to their circumstances, and the occasion. Those who exceeded most churches in spiritual gifts, and, as it is probable, in worldly wealth (see the argument), surely would not suffer themselves to come behind any in their bounty to their afflicted brethren. Note, The good examples of other Christians and churches should excite in us a holy emulation. It is becoming a Christian not to bear to be outdone by a fellow-christian in any thing virtuous and praise-worthy, provided this consideration only makes him exert himself, not envy others; and the more advantages we have above others the more should we endeavour to exceed them. The church of Corinth should not be outdone in this service of love by the churches of Galatia, which do not appear to have been enriched with equal spiritual gifts nor outward ability.
|
||||
2. The direction itself, concerning which observe,
|
||||
1. The manner in which the collection was to be made: *Every one was to lay by in store* ([[1 Corinthians 16#2]]), have a treasury, or fund, with himself, for this purpose. The meaning is that he should lay by as he could spare from time to time, and by this means make up a sum for this charitable purpose. Note, It is a good thing to lay up in store for good uses. Those who are rich in this world should be rich in good works, [[1 Timothy 6#17..18]]. The best way to be so is to appropriate of their income, and have a treasury for this purpose, a stock for the poor as well as for themselves. By this means they will be ready to every good work as the opportunity offers; and many who labour with their own hands for a livelihood should so work that they may have to give to him that needeth, [[Ephesians 4#28]]. Indeed their treasury for good works can never be very large (though, according to circumstances, it may considerably vary); but the best way in the world for them to get a treasury for this purpose is to lay by from time to time, as they can afford. Some of the Greek fathers rightly observe here that this advice was given for the sake of the poorer among them. They were to lay by from week to week, and not bring in to the common treasury, that by this means their contributions might be easy to themselves, and yet grow into a fund for the relief of their brethren. "Every little," as the proverb says, "would make a mickle." Indeed all our charity and benevolence should be free and cheerful, and for that reason should be made as easy to ourselves as may be. And what more likely way to make us easy in this matter than thus to lay by? We may cheerfully give when we know that we can spare, and that we have been laying by in store that we may.
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2. Here is the measure in which they are to lay by: *As God hath prospered them;* ***ti an euodotai,*** as he has been prospered, namely, by divine Providence, as God has been pleased to bless and succeed his labours and business. Note, All our business and labour are that to us which God is pleased to make them. It is not the diligent hand that will make rich by itself, without the divine blessing, [[Proverbs 10#4]]; [[Proverbs 10#22]]. Our prosperity and success are from God and not from ourselves; and he is to be owned in all and honoured with all. It is his bounty and blessing to which we owe all we have; and whatever we have is to be used, and employed, and improved, for him. His right to ourselves and all that is ours is to be owned and yielded to him. And what argument more proper to excite us to charity to the people and children of God than to consider all we have as his gift, as coming from him? Note, When God blesses and prospers us, we should be ready to relieve and comfort his needy servants; when his bounty flows forth upon us, we should not confine it to ourselves, but let it stream out to others. The good we receive from him should stir us up to do good to others, to resemble him in our beneficence; and therefore the more good we receive from God the more we should do good to others. They were to lay by as God had blessed them, in that proportion. The more they had, through God's blessing, gained by their business or labour, their traffic or work, the more they were to lay by. Note, God expects that our beneficence to others should hold some proportion to his bounty to us. All we have is from God; the more he gives (circumstances being considered), the more he enables us to give, and the more he expects we should give, that we should give more than others who are less able, that we should give more than ourselves when we were less able. And, on the other hand, from him to whom God gives less he expects less. He is no tyrant nor cruel taskmaster, to exact brick without straw, or expect men shall do more good than he gives ability. Note, *Where there is a willing mind he accepts according to what a man hath, and not according to what he hath not* ([[2 Corinthians 8#12]]); but as he prospers and blesses us, and puts us in a capacity to do good, he expects we should. The greater ability he gives, the more enlarged should our hearts be, and the more open our hands; but, where the ability is less, the hands cannot be as open, however willing the mind and however large the heart; nor does God expect it.
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3. Here is the time when this is to be done: *The first day of the week,* ***kata mian sabbaton*** ([[Luke 24#1]]), the Lord's day, the Christian holiday, when public assemblies were held and public worship was celebrated, and the Christian institutions and mysteries (as the ancients called them) were attended upon; then let every one lay by him. It is a day of holy rest; and the more vacation the mind has from worldly cares and toils the more disposition has it to show mercy: and the other duties of the day should stir us up to the performance of this; works of charity should always accompany works of piety. True piety towards God will beget kind and friendly dispositions towards men. *This commandment have we from him that he who loveth God love his brother also,* [[1 John 4#21]]. Works of mercy are the genuine fruits of true love to God, and therefore are a proper service on his own day. Note, God's day is a proper season on which to lay up for charitable uses, or lay out in them, according as he has prospered us; it is paying tribute for the blessings of the past week, and it is a proper way to procure his blessing on the work of our hands for the next.
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4. We have here the disposal of the collections thus made: the apostle would have every thing ready against he came, and therefore gave direction as before: *That there be no gatherings when I come,* [[1 Corinthians 16#2]]. But, when he came, as to the disposal of it, he would leave it much to themselves. The charity was theirs, and it was fit they should dispose of it in their own way, so it answered its end, and was applied to the right use. Paul no more pretended to lord it over the purses of his hearers than over their faith; he would not meddle with their contributions without their consent.
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1. He tells them that they should give letters of credence, and send messengers of their own with their liberality, [[1 Corinthians 16#3]]. This would be a proper testimony of their respect and brotherly love to their distressed brethren, to send their gift by members of their own body, trusty and tenderhearted, who would have compassion on their suffering brethren, and a Christian concern for them, and not defraud them. It would argue that they were very hearty in this service, when they should send some of their own body on so long and hazardous a journey or voyage, to convey their liberality. Note, We should not only charitably relieve our poor fellow-christians but do it in such a way as will best signify our compassion to them and care of them.
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2. He offers to go with their messengers, if they think proper, [[1 Corinthians 16#4]]. His business, as an apostle, was not to serve tables, but to give himself to the word and prayer; yet he was never wanting to set on foot, or help forward, a work of charity, when an opportunity offered. He would go to Jerusalem, to carry the contributions of the church at Corinth to their suffering brethren, rather than they should go without them, or the charity of the Corinthians fail of a due effect. It was no hindrance to his preaching work, but a great furtherance to the success of it, to show such a tender and benign disposition of mind. Note, Ministers are doing their proper business when they are promoting or helping in works of charity. Paul stirs up the Corinthians to gather for the relief of the churches in Judea, and he is ready to go with their messengers, to convey what is gathered; and he is still in the way of his duty, in the business of his office.
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# Paul Promises to Visit Corinth. (a. d. 57.)
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## Verses: 5 - 9
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5 Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia. 6 And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go. 7 For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit. 8 But I will tarry at Ephesus until Pentecost. 9 For a great door and effectual is opened unto me, and there are many adversaries.
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In this passage the apostle notifies and explains his purpose of visiting them, concerning which, observe,
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1. His purpose: he intended to pass out of Asia, where he now was (*vide* [[1 Corinthians 16#8]]; [[1 Corinthians 16#19]]) and to go through Macedonia into Achaia, where Corinth was, and to stay some time with them, and perhaps the winter, [[1 Corinthians 16#5..6]]. He had long laboured in this church, and done much good among them, and had his heart set upon doing much more (if God saw fit), and therefore he had it in his thoughts to see them, and stay with them. Note, The heart of a truly Christian minister must be much towards that people among whom he has long laboured, and with remarkable success. No wonder that Paul was willing to see Corinth and stay with them as long as the other duties of his office would permit. Though some among this people despised him, and made a faction against him, doubtless there were many who loved him tenderly, and paid him all the respect due to an apostle and their spiritual father. And is it any wonder that he should be willing to visit them, and stay with them? And as to the rest, who now manifested great disrespect, he might hope to reduce them to a better temper, and thereby rectify what was out of order in the church, by staying among them for some time. It is plain that he hoped for some good effect, because he says he intended to stay, *that they might bring him on his journey whithersoever he went* ([[1 Corinthians 16#6]]); not that they might accompany him a little way on the road, but expedite and furnish him for his journey, help and encourage him to it, and provide him for it. He is to be understood of being brought forward in his journey after a godly sort (as it is expressed, [[3 John 6]]), so that nothing might be wanting to him, as he himself speaks, [[Titus 3#13]]. His stay among them, he hoped, would cure their factious humour, and reconcile them to himself and their duty. Note, It was a just reason for an apostle to make his abode in a place that he had a prospect of doing good.
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2. His excuse for not seeing them now, because it would be *only by the way* ([[1 Corinthians 16#7]]), ***en parodo***-- *in transitu*-- *en passant: it would only be a transient visit.* He would not see them because he could not stay with them. Such a visit would give neither him nor them any satisfaction or advantage; it would rather raise the appetite than regale it, rather heighten their desires of being together than satisfy them. He loved them so much that he longed for an opportunity to stay with them, take up his abode among them for some length of time. This would be more pleasing to himself, and more serviceable to them, than a cursory visit in his way; and therefore he would not see them now, but another time, when he could tarry longer.
|
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3. We have the limitation of this purpose: *I trust to tarry awhile with you, if the Lord permit,* [[1 Corinthians 16#7]]. Though the apostles wrote under inspiration, they did not know thereby how God would dispose of them. Paul had a purpose of coming to Corinth, and staying there, and hoped to do good thereby. This was not a purpose proceeding from any extraordinary motion or impulse of the Spirit of God; it was not the effect of inspiration; for had it been such he could not have spoken of it in this manner. A purpose formed thus in him must have been the purpose of God, signified to him by his Spirit; and could he say he would come to Corinth upon this view only, if God permit, that is, that he would execute God's own purpose concerning himself, with God's permission? It is to be understood then of a common purpose, formed in his own spirit. And concerning all our purposes it is fit we should say, "We will execute them if the Lord permit." Note, All our purposes must be made with submission to the divine providence. We should say, *If the Lord will, we shall live, and do this and that,* [[James 4#15]]. It is not in us to effect our own designs, without the divine leave. It is by God's power and permission, and under his direction, that we must do every thing. Heathens have concurred in acknowledging this concern of Providence in all our actions and concerns; surely we should readily own it, and frequently and seriously attend to it.
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4. We have his purpose expressed of staying at Ephesus for the present. He says he would stay there till pentecost, [[1 Corinthians 16#8]]. It is very probable that at the time of writing this epistle he was in Ephesus, from this passage, compared with [[1 Corinthians 16#19]], where he says, *The churches of Asia salute you.* A proper salutation from Ephesus, but hardly so proper had he been at Philippi, as the subscription to this epistle in our common copies has it. "*The churches of Macedonia salute you*" had been much more properly inserted in the close of a letter from Philippi, than the other. But,
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5. We have the reason given for his staying at Ephesus for the present: *Because a great door, and effectual, was opened to him, and there were many adversaries,*[[1 Corinthians 16#9]]. A great door and effectual was opened to him; many were prepared to receive the gospel at Ephesus, and God gave him great success among them; he had brought over many to Christ, and he had great hope of bringing over many more. For this reason he determined to stay awhile at Ephesus. Note, Success, and a fair prospect of more, was a just reason to determine an apostle to stay and labour in a particular place. And there were many adversaries, because a great door, and an effectual, was opened. Note, Great success in the work of the gospel commonly creates many enemies. The devil opposes those most, and makes them most trouble, who most heartily and successfully set themselves to destroy his kingdom. There were many adversaries; and therefore the apostle determined to stay. Some think he alludes in this passage to the custom of the Roman Circus, and the doors of it, at which the charioteers were to enter, as their antagonists did at the opposite doors. True courage is whetted by opposition; and it is no wonder that the Christian courage of the apostle should be animated by the zeal of his adversaries. They were bent to ruin him, and prevent the effect of his ministry at Ephesus; and should he at this time desert his station, and disgrace his character and doctrine? No, the opposition of adversaries only animated his zeal. He was in nothing daunted by his adversaries; but the more they raged and opposed the more he exerted himself. Should such a man as he flee? Note, Adversaries and opposition do not break the spirits of faithful and successful ministers, but only enkindle their zeal, and inspire them with fresh courage. Indeed, to labour in vain is heartless and discouraging. This damps the spirits, and breaks the heart. But success will give life and vigour to a minister, though enemies rage, and blaspheme, and persecute. It is not the opposition of enemies, but the hardness and obstinacy of his hearers, and the backslidings and revolt of professors, that damp a faithful minister, and break his heart.
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# The Apostle Recommends Timothy; General Directions. (a. d. 57.)
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## Verses: 10 - 12
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10 Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do. 11 Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren. 12 As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.
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In this passage,
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1. He recommends Timothy to them, in several particulars. As,
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1. He bids them take care that he should *be among them without feat,* [[1 Corinthians 16#10]]. Timothy was sent by the apostle to correct the abuses which had crept in among them; and not only to direct, but to blame, and censure, and reprove, those who were culpable. They were all in factions, and no doubt the mutual strife and hatred ran very high among them. There were some very rich, as it is probable; and many very proud, upon account both of their outward wealth and spiritual gifts. Proud spirits cannot easily bear reproof. It was reasonable therefore to think young Timothy might be roughly used; hence the apostle warns them against using him ill. Not but that he was prepared for the worst; but, whatever his firmness and prudence might be, it was their duty to behave themselves well towards him, and not discourage and dishearten him in his Lord's work. They should not fly out into resentment at his reproof. Note, Christians should bear faithful reproofs from their ministers, and not terrify and discourage them from doing their duty.
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2. He warns them against despising him, [[1 Corinthians 16#11]]. He was but a young man, and alone, as Ecumenius observes. He had no one to back him, and his own youthful face and years commanded but little reverence; and therefore the great pretenders to wisdom among them might be apt to entertain contemptuous thoughts of him. "Now," says the apostle, "guard against this." Not that he distrusted Timothy; he knew that Timothy would do nothing to bring contempt on his character, nothing to make his youth despicable. But pride was a reigning sin among the Corinthians, and such a caution was but too necessary. Note, Christians should be very careful not to pour contempt on any, but especially on ministers, the faithful ministers of Christ. These, whether young or old, are to be had in high esteem for their works sake.
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3. He tells them they should give him all due encouragement, use him well while he was with them; and, as an evidence of this, they should send him away in friendship, and well prepared for his journey back again to Paul. This, as I have before observed, is the meaning of bringing him on his journey in peace, [[1 Corinthians 16#11]]. Note, Faithful ministers are not only to be well received by a people among whom they may for a season minister, but are to be sent away with due respect.
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2. He assigns the reasons why they should behave thus towards Timothy.
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1. Because he was employed in the same work as Paul, and acted in it by the same authority, [[1 Corinthians 16#10]]. He did not come on Paul's errand among them, nor to do his work, but the work of the Lord. Though he was not an apostle, he was assistant to one, and was sent upon this very business by a divine commission. And therefore to vex his spirit would be to grieve the Holy Spirit; to despise him would be to despise him that sent him, not Paul, but Paul's Lord and theirs. Note, Those who work the work of the Lord should be neither terrified nor despised, but treated with all tenderness and respect. Such are all the faithful ministers of the word, though not all in the same rank and degree. Pastors and teachers, as well as apostles and evangelists, while they are doing their duty, are to be treated with honour and respect.
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2. Another reason is implied; as they were to esteem him for his work's sake, so also for Paul's sake, who had sent him to Corinth; not of his own errand indeed, but to work the work of the Lord: *Conduct him forth in peace, that he may come to me, for I look for him with the brethren* ([[1 Corinthians 16#11]]); or *I with the brethren look for him* (the original will bear either), ***ekdechomai gar auton meta ton adelphon***-- "I am expecting his return, and his report concerning you; and shall judge by your conduct towards him what your regard and respect for me will be. Look to it that you send him back with no evil report." Paul might expect from the Corinthians, that a messenger from him, upon such an errand, should be regarded, and well treated. His services and success among them, his authority with them as an apostle, would challenge this at their hands. They would hardly dare to send back Timothy with a report that would grieve or provoke the apostle. "I and the brethren expect his return, wait for the report he is to make; and therefore do not use him ill, but respect him, regard his message, and let him return in peace."
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3. He informs them of Apollos's purpose to see them.
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1. He himself had greatly desired him to come to them, [[1 Corinthians 16#12]]. Though one party among them had declared for Apollos against Paul (if that passage is to be understood literally, *vide* [[1 Corinthians 4#6]]), yet Paul did not hinder Apollos from going to Corinth in his own absence, nay, he pressed him to go thither. He had no suspicions of Apollos, as if he would lessen Paul's interest and respect among them, to the advancement of his own. Note, Faithful ministers are not apt to entertain jealousies of each other, nor suspect of such selfish designs. True charity and brotherly love think no evil. And where should these reign, if not in the breasts of the ministers of Christ?
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2. Apollos could not be prevailed on for the present to come, but would at a more convenient season. Perhaps their feuds and factions might render the present season improper. He would not go to be set at the head of a party and countenance the dividing and contentious humour. When this had subsided, through Paul's epistle to them and Timothy's ministry among them, he might conclude a visit would be more proper. Apostles did not vie with each other, but consulted each other's comfort and usefulness. Paul intimates his great regard to the church of Corinth, when they had used him ill, by entreating Apollos to go to them; and Apollos shows his respect to Paul, and his concern to keep up his character and authority, by declining the journey till the Corinthians were in better temper. Note, It is very becoming the ministers of the gospel to have and manifest a concern for each other's reputation and usefulness.
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# Particular Directions. (a. d. 57.)
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## Verses: 13 - 18
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13 Watch ye, stand fast in the faith, quit you like men, be strong. 14 Let all your things be done with charity. 15 I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 16 That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth. 17 I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied. 18 For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.
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In this passage the apostle gives,
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1. Some general advices; as,
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1. That they should watch ([[1 Corinthians 16#13]]), be wakeful and upon their guard. A Christian is always in danger, and therefore should ever be on the watch; but the danger is greater at some times and under some circumstances. The Corinthians were in manifest danger upon many accounts: their feuds ran high, the irregularities among them were very great, there were deceivers got among them, who endeavoured to corrupt their faith in the most important articles, those without which the practice of virtue and piety could never subsist. And surely in such dangerous circumstances it was their concern to watch. Note, If a Christian would be secure, he must be on his guard; and the more his danger the greater vigilance is needful for his security.
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2. He advises them to *stand fast in the faith,* to keep their ground, adhere to the revelation of God, and not give it up for the wisdom of the world, nor suffer it to be corrupted by it-- stand for the faith of the gospel, and maintain it even to death; and stand in it, so as to abide in the profession of it, and feel and yield to its influence. Note, A Christian should be fixed in the faith of the gospel, and never desert nor renounce it. It is by this faith alone that he will be able to keep his ground in an hour of temptation; it is by faith that we stand ([[2 Corinthians 1#24]]); it is by this that we must overcome the world ([[1 John 5#4]]), both when it fawns and when it frowns, when it tempts and when it terrifies. We must stand therefore in the faith of the gospel, if we would maintain our integrity.
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3. He advises them to act like men, and be strong: "Act the manly, firm, and resolved part: behave strenuously, in opposition to the bad men who would divide and corrupt you, those who would split you into factions or seduce you from the faith: be not terrified nor inveigled by them; but show yourselves men in Christ, by your steadiness, by your sound judgment and firm resolution." Note, Christians should be manly and firm in all their contests with their enemies, in defending their faith, and maintaining their integrity. They should, in an especial manner, be so in those points of faith that lie at the foundation of sound and practical religion, such as were attacked among the Corinthians: these must be maintained with solid judgment and strong resolution.
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4. He advises them to do every thing in charity, [[1 Corinthians 16#14]]. Our zeal and constancy must be consistent with charity. When the apostle would have us play the man for our faith or religion, he puts in a caution against playing the devil for it. We may defend our faith, but we must, at the same time, maintain our innocence, and not devour and destroy, and think with ourselves that the wrath of man will work the righteousness of God, [[James 1#24]]. Note, Christians should be careful that charity not only reign in their hearts, but shine out in their lives, nay, in their most manly defences of the faith of the gospel. There is a great difference between constancy and cruelty, between Christian firmness and feverish wrath and transport. Christianity never appears to so much advantage as when the charity of Christians is most conspicuous when they can bear with their mistaken brethren, and oppose the open enemies of their holy faith in love, when every thing is done in charity, when they behave towards one another, and towards all men, with a spirit of meekness and good will.
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2. Some particular directions how they should behave towards some that had been eminently serviceable to the cause of Christ among them.
|
||||
1. He gives us their character
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1. The household of Stephanas is mentioned by him, and their character is, that they were the first-fruits of Achaia, the first converts to Christianity in that region of Greece in which Corinth was. Note, It is an honourable character to any man to be early a Christian, betimes in Christ. But they had moreover addicted themselves to the ministry of the saints, to serve the saints. They have *disposed and devoted themselves*-- ***etaxan heautous,*** to serve the saints, to do service to the saints. It is not meant of the ministry of the word properly, but of serving them in other respects, supplying their wants, helping and assisting them upon all occasions, both in their temporal and spiritual concerns. The family of Stephanas seems to have been a family of rank and importance in those parts, and yet they willingly offered themselves to this service. Note, It is an honour to persons of the highest rank to devote themselves to the service of the saints. I do not mean to change ranks, and become proper servants to the inferiors, but freely and voluntarily to help them, and do good to them in all their concerns.
|
||||
2. He mentions Stephanas, and Fortunatus, and Achaicus, as coming to him from the church of Corinth. The account he gives of them is that they supplied the deficiencies of the church towards him, and by so doing *refreshed his spirit and theirs,* [[1 Corinthians 16#17..18]]. They gave him a more perfect account of the state of the church by word of mouth than he could acquire by their letter, and by that means much quieted his mind, and upon their return from him would quiet the minds of the Corinthians. Report had made their cause much worse than it was in fact, and their letters had not explained it sufficiently to give the apostle satisfaction; but he had been made more easy by converse with them. It was a very good office they did, by truly stating facts, and removing the ill opinion Paul had received by common fame. They came to him with a truly Christian intention, to set the apostle right, and give him as favourable sentiments of the church as they could, as peace-makers. Note, It is a great refreshment to the spirit of a faithful minister to hear better of a people by wise and good men of their own body than by common report, to find himself misinformed concerning them, that matters are not so bad as they had been represented. It is a grief to him to hear ill of those he loves; it gladdens his heart to hear the report thereof is false. And the greater value he has for those who give him this information, and the more he can depend upon their veracity, the greater is his joy.
|
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2. Upon this account of the men, he directs how they should behave towards them; and,
|
||||
1. He would have them acknowledged ([[1 Corinthians 16#11]]), that is, owned and respected. They deserve it for their good offices. Those who serve the saints, those who consult the honour and good esteem of the churches, and are concerned to wipe off reproaches from them, and take off from the ill opinion fame had propagated, are to be valued, and esteemed, and loved. Those who discover so good a spirit cannot easily be over-valued.
|
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2. He advises that they should *submit themselves to such, and to all who helped with the apostles, and laboured,* [[1 Corinthians 16#16]]. This is not to be understood of subjection to proper superiors, but of a voluntary acknowledgment of their worth. They were persons to whom they owed peculiar respect, and whom they should have in veneration. Note, It is a venerable character which those bear who serve the saints and labour hard to help the success of the gospel, who countenance and encourage the faithful ministers of Christ, and endeavour to promote their usefulness. Such should be had in honourable esteem.
|
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|
||||
# Commendations and Salutations. (a. d. 57.)
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|
||||
## Verses: 19 - 24
|
||||
19 The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house. 20 All the brethren greet you. Greet ye one another with an holy kiss. 21 The salutation of me Paul with mine own hand. 22 If any man love not the Lord Jesus Christ, let him be Anathema Maranatha. 23 The grace of our Lord Jesus Christ be with you. 24 My love be with you all in Christ Jesus. Amen. <<The first epistle to the Corinthians was written from Philippi by Stephanas and Fortunatus and Achaicus and Timotheus.>>
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|
||||
The apostle closes his epistle,
|
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|
||||
1. With salutations to the church of Corinth, first from those of Asia, from *Priscilla* and *Aquila* (who seem to have been at this time inhabitants of Ephesus, *vid.* [[Acts 18#26]]), *with the church in their house* ([[1 Corinthians 16#19]]), and from *all the brethren* ([[1 Corinthians 16#20]]) at Ephesus, where, it is highly probable at least, he then was. All these saluted the church at Corinth, by Paul. Note, Christianity does by no means destroy civility and good manners. Paul could find room in an epistle treating of very important matters to send the salutations of friends. Religion should promote a courteous and obliging temper towards all. Those misrepresent and reproach it who would take any encouragement from it to be sour and morose. Some of these *salute them much in the Lord.* Note, Christian salutations are not empty compliments; they carry in them real expressions of good-will, and are attended with hearty recommendations to the divine grace and blessing. Those who salute in the Lord wish their brethren all good from the Lord, and breathe out their good wishes in fervent prayers. We read also of a church in a private family, [[1 Corinthians 16#19]]. It is very probable that the family itself is called *the church in their house.* Note, Every Christian family should in some respects be a Christian church. In some cases (as, for instance, were they cast away on a foreign shore, where there are no other Christians), they should be a church themselves, if large enough, and live in the use of all ordinances; but in common cases they should live under the direction of Christian rules, and daily offer up Christian worship. Wherever two or three are gathered together, and Christ is among them, there is a church. To these salutations he subjoins,
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1. An advice, that *they should greet one another with a holy kiss* ([[1 Corinthians 16#20]]), or with sincere good-will, a tacit reproof of their feuds and factions. When the churches of Asia, and the Christian brethren so remote, did so heartily salute them in the Lord, and own and love them as brethren, and expressed so much good-will to them, it would be a shame for them not to own and love one another as brethren. Note, The love of the brethren should be a powerful incentive to mutual love. When the other churches of Christ love us all, we are very culpable if we do not love one another.
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2. He subjoins his own salutation: *The salutation of me Paul with my own hand,*[[1 Corinthians 16#21]]. His *amanuensis,* it is reasonable to think, wrote the rest of his epistle from his mouth, but at the close it was fit that himself should sign it, that they might know it to be genuine; and therefore it is added ([[2 Thessalonians 3#17]]), *Which is my token in every epistle,* the mark of its being genuine; so he wrote in every epistle which he did not wholly pen, as he did that to the Galatians, [[Galatians 6#11]]. Note, Those churches to whom apostolical letters were sent were duly certified of their being authentic and divine. Nor would Paul be behind the rest of the brethren in respect to the Corinthians; and therefore, after he has given their salutations, he adds his own.
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2. With a very solemn warning to them: *If any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha,* [[1 Corinthians 16#22]]. We sometimes need words of threatening, that we may fear. *Blessed is he,* says the wise man, *who feareth always.* Holy fear is a very good friend both to holy faith and holy living. An how much reason have all Christians to fear falling under this doom! *If any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha.* Here observe,
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1. The person described, who is liable to this doom: *He that loveth not the Lord Jesus Christ.* A ***meiosis,*** as some think; he who blasphemes Christ disowns his doctrine, slights and contemns his institutions, or, through pride of human knowledge and learning, despises his revelations. It stands here as a warning to the Corinthians and a rebuke of their criminal behaviour. It is an admonition to them not to be led away from the simplicity of the gospel, or those principles of it which were the great motives to purity of life, by pretenders to science, by the wisdom of the world, which would call their religion folly, and its most important doctrines absurd and ridiculous. Those men had a spite at Christ; and, if the Corinthians give ear to their seducing speeches, they were in danger of apostatizing from him. Against this he gives them here a very solemn caution. "Do not give into such conduct, if you would escape the severest vengeance." Note, Professed Christians will, by contempt of Christ, and revolt from him, bring upon themselves the most dreadful destruction. Some understand the words as they lie, in their plain and obvious meaning, for such as are without holy and sincere affection for the Lord Jesus Christ. Many who have his name much in their mouths have no true love to him in their hearts, will not have him to rule over them ([[Luke 19#27]]), no, not though they have very towering hopes of being saved by him. And none love him in truth who do not love his laws and keep his commandments. Note, There are many Christians in name who do not love Christ Jesus the Lord in sincerity. But can any thing be more criminal or provoking? What, not love the most glorious lover in the world! Him who loved us, and gave himself for us, who shed his blood for us, to testify his love to us, and that after heinous wrong and provocation! What had we a power of loving for, if we are unmoved with such love as this, and without affection to such a Saviour? But,
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2. We have here the doom of the person described: "*Let him be Anathema, Maran-atha,* lie under the heaviest and most dreadful curse. Let him be separated from the people of God, from the favour of God, and delivered up to his final, irrevocable, and inexorable vengeance" *Maran-atha* is a Syriac phrase, and signifies *The Lord cometh.* That very Lord whom they do not love, to whom they are inwardly and really disaffected whatever outward profession they make, is coming to execute judgment. And to be exposed to his wrath, to be divided to his left hand, to be condemned by him, how dreadful! If he will destroy, who can save? Those who fall under his condemning sentence must perish, and that for ever. Note, Those who love not the Lord Jesus Christ must perish without remedy. *The wrath of God abides on every one who believes not on the Son,* [[John 3#36]]. And true faith in Christ will evermore be productive of sincere love to him. Those who love him not cannot be believers in him.
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3. With his good wishes for them and expressions of good-will to them.
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1. With his good wishes: *The grace of our Lord Jesus Christ be with you,* [[1 Corinthians 16#23]]. As much as if he had said, "Though I warn you against falling under his displeasure, I heartily wish you an interest in his dearest love and his eternal favour." The grace of our Lord Jesus Christ comprehends in it all that is good, for time or eternity. To wish our friends may have this grace with them is wishing them the utmost good. And this we should wish all our friends and brethren in Christ. We can wish them nothing more, and we should wish them nothing less. We should heartily pray that they may value, and seek, and obtain, and secure, the grace and good-will of their Lord and Judge. Note, The most solemn warnings are the result of the tenderest affection and the greatest good-will. We may tell our brethren and friends with great plainness and pathos that, if they love not the Lord Jesus Christ, they must perish, while we heartily wish the grace of Christ may be with them. Nay, we may give them this warning that they may prize and lay hold of this grace. Note also, How much true Christianity enlarges our hearts; it makes us wish those whom we love the blessings of both worlds; for this is implied in wishing the grace of Christ to be with them. And therefore it is no wonder that the apostle should close all,
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2. With the declaration of his love to them in Christ Jesus: *My love be with you all, in Christ Jesus, Amen,* [[1 Corinthians 16#24]]. He had dealt very plainly with them in this epistle, and told them of their faults with just severity; but, to show that he was not transported with passion, he parts with them in love, makes solemn profession of his love to them, nay, to them all in Christ Jesus, that is, for Christ's sake. He tells them that his heart was with them, that he truly loved them; but lest this, after all, should be deemed flattery and insinuation, he adds that his affection was the result of his religion, and would be guided by the rules of it. His heart would be with them, and he would bear them dear affection as long as their hearts were with Christ, and they bore true affection to his cause and interest. Note, We should be cordial lovers of all who are in Christ, and who love him in sincerity. Not but we should love all men, and wish them well, and do them what good is in our power; but *those* must have our dearest affection who are dear to Christ, and lovers of him. May our love be with all those who are in Christ Jesus! Amen.
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# Chapter Introduction
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The apostle proceeds with his argument in this chapter, and,
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1. Reminds the Corinthians of the plain manner wherein he delivered the gospel to them, [[1 Corinthians 2#1..5]]. But yet,
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2. Shows them that he had communicated to them a treasure of the truest and highest wisdom, such as exceeded all the attainments of learned men, such as could never have entered into the heart of man if it had not been revealed, nor can be received and improved to salvation but by the light and influence of that Spirit who revealed it, [[1 Corinthians 2#6..16]].
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# The Apostle's Ministry. (a. d. 57.)
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## Verses: 1 - 5
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1 And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. 2 For I determined not to know any thing among you, save Jesus Christ, and him crucified. 3 And I was with you in weakness, and in fear, and in much trembling. 4 And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: 5 That your faith should not stand in the wisdom of men, but in the power of God.
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In this passage the apostle pursues his design, and reminds the Corinthians how he acted when he first preached the gospel among them.
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1. As to the matter or subject he tell us ([[1 Corinthians 2#2]]), *He determined to know nothing among them but Jesus Christ and him crucified*-- to make a show of no other knowledge than this, to preach nothing, to discover the knowledge of nothing, but Jesus Christ, and him crucified. Note, Christ, in his person and offices, is the sum and substance of the gospel, and ought to be the great subject of a gospel minister's preaching. His business is to display the banner of the cross, and invite people under it. Anyone that heard Paul preach found him to harp so continually on this string that he would say he knew nothing but Christ and him crucified. Whatever other knowledge he had, this was the only knowledge he discovered, and showed himself concerned to propagate among his hearers.
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2. The manner wherein he preached Christ is here also observable.
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1. Negatively. *He came not among them with excellency of speech or wisdom,* [[1 Corinthians 2#1]]. *His speech and preaching were not with enticing words of man's wisdom,* [[1 Corinthians 2#4]]. He did not affect to appear a fine orator or a deep philosopher; nor did he insinuate himself into their minds, by a flourish of words, or a pompous show of deep reason and extraordinary science and skill. He did not set himself to captivate the ear by fine turns and eloquent expressions, nor to please and entertain the fancy with lofty flights of sublime notions. Neither his speech, nor the wisdom he taught, savoured of human skill: he learnt both in another school. Divine wisdom needed not to be set off with such human ornaments.
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2. Positively. He came among them *declaring the testimony of God,* [[1 Corinthians 2#1]]. He published a divine revelation, and gave in sufficient vouchers for the authority of it, both by its consonancy to ancient predictions and by present miraculous operations; and there he left the matter. Ornaments of speech and philosophical skill and argument could add no weight to what came recommended by such authority. *He was also among them in weakness and fear, and in much trembling;* and yet *his speech and preaching were in demonstration of the Spirit and of power,* [[1 Corinthians 2#3..4]]. His enemies in the church of Corinth spoke very contemptuously of him: *His bodily presence, say they, is weak, and his speech contemptible,* [[2 Corinthians 10#10]]. Possibly he had a little body, and a low voice; but, though he had not so good an elocution as some, it is plain that he was no mean speaker. The men of Lystra looked on him to be the heathen god Mercury, come down to them in the form of a man, because he was the chief speaker, [[Acts 14#12]]. Nor did he want courage nor resolution to go through his work; he was *in nothing terrified by his adversaries.* Yet he was no boaster. He did not proudly vaunt himself, like his opposers. He acted in his office with much modesty, concern, and care. He behaved with great humility among them; not as one grown vain with the honour and authority conferred on him, but as one concerned to approve himself faithful, and fearful of himself, lest he should mismanage in his trust. Observe, None know the fear and trembling of faithful ministers, who are zealous over souls with a godly jealousy; and a deep sense of their own weakness is the occasion of this fear and trembling. They know how insufficient they are, and are therefore fearful for themselves. But, though Paul managed with this modesty and concern, yet he spoke with authority: *In the demonstration of the Spirit and of power.* He preached the truths of Christ in their native dress, with plainness of speech. He laid down the doctrine as the Spirit delivered it; and left the Spirit, by his external operation in signs and miracles, and his internal influences on the hearts of men, to demonstrate the truth of it, and procure its reception.
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3. Here is the end mentioned for which he preached Christ crucified in this manner: *That your faith should not stand in the wisdom of man, but the power of God* ([[1 Corinthians 2#5]])-- that they might not be drawn by human motives, nor overcome by mere human arguments, lest it should be said that either rhetoric or logic had made them Christians. But, when nothing but Christ crucified was plainly preached, the success must be founded, not on human wisdom, but divine evidence and operation. The gospel was so preached that God might appear and be glorified in all.
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# Discoveries of the Gospel; Spiritual Things Spiritually Discerned. (a. d. 57.)
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## Verses: 6 - 16
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6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: 7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: 8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. 9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. 10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. 11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. 12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. 13 Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. 14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 15 But he that is spiritual judgeth all things, yet he himself is judged of no man. 16 For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.
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In this part of the chapter the apostle shows them that though he had not come to them with the excellency of human wisdom, with any of the boasted knowledge and literature of the Jews or Greeks, yet he had communicated to them a treasure of the truest and the highest wisdom: *We speak wisdom among those who are perfect* ([[1 Corinthians 2#6]]), among those who are well instructed in Christianity, and come to some maturity in the things of God. Those that receive the doctrine as divine, and, having been illuminated by the Holy Spirit, have looked well into it, discover true wisdom in it. They not only understand the plain history of Christ, and him crucified, but discern the deep and admirable designs of the divine wisdom therein. Though what we preach is foolishness to the world, it is wisdom to them. They are made wise by it, and can discern wisdom in it. Note, Those who are wise themselves are the only proper judges of what is wisdom; *not* indeed *the wisdom of this world, nor of the princes of this world,* but *the wisdom of God in a mystery* ([[1 Corinthians 2#6..7]]); not worldly wisdom, but divine; not such as the men of this world could have discovered, nor such as worldly men, under the direction of pride, and passion, and appetite, and worldly interest, and destitute of the Spirit of God, can receive. Note, How different is the judgment of God from that of the world! *He seeth not as man seeth.* The wisdom he teaches is of a quite different kind from what passes under that notion in the world. It is not the wisdom of politicians, nor philosophers, nor rabbis (see [[1 Corinthians 2#6]]), not such as they teach nor such as they relish; *but the wisdom of God in a mystery, the hidden wisdom of God*-- what he had a long time kept to himself, and concealed from the world, and the depth of which, now it is revealed, none but himself can fathom. *It is the mystery which hath been hid from ages and generations, though now made manifest to the saints* ([[Colossians 1#26]]), hid in a manner entirely from the heathen world, and made mysterious to the Jews, by being wrapped up in dark types and distant prophecies, but revealed and made known to us by the Spirit of God. Note, See the privilege of those who enjoy the gospel revelation: to them types are unveiled, mysteries made plain, prophecies interpreted, and the secret counsels of God published and laid open. The wisdom of God in a mystery is now made manifest to the saints. Now, concerning this wisdom, observe,
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1. The rise and origin of it: *It was ordained of God, before the world, to our glory,* [[1 Corinthians 2#7]]. It was ordained of God; he had determined long ago to reveal and make it known, from many ages past, from the beginning, nay, from eternity; and that to our glory, *the glory of us,* either us apostles or us Christians. It was a great honour put upon the apostles, to be entrusted with the revelation of this wisdom. It was a great and honourable privilege for Christians to have this glorious wisdom discovered to them. And the wisdom of God discovered to them. And the wisdom of God discovered in the gospel, the divine wisdom taught by the gospel, prepares for our everlasting glory and happiness in the world to come. The counsels of God concerning our redemption are dated from eternity, and designed for the glory and happiness of the saints. And what deep wisdom was in these counsels! Note, The wisdom of God is both employed and displayed for the honour of the saints-- employed from eternity, and displayed in time, to make them glorious both here and hereafter, in time and to eternity. What honour does he put on his saints!
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2. The ignorance of the great men of the world about it: *Which none of the princes of this world knew* ([[1 Corinthians 2#8]]), the principal men in authority and power, or in wisdom and learning. The Roman governor, and the guides and rulers of the Jewish church and nation, seem to be the persons here chiefly meant. These were the princes of this world, or this age, who, had they known this true and heavenly wisdom, would not have crucified the Lord of glory. This Pilate and the Jewish rulers literally did when our Redeemer was crucified upon the sentence of the one and the clamorous demands of the other. Observe, Jesus Christ is the Lord of Glory, a title much too great for any creature to bear: and the reason why he was hated was because he was not known. Had his crucifiers known him, known who and what he was, they would have withheld their impious hands, and not have taken and slain him. This he pleaded with his Father for their pardon: *Father, forgive them, for they know not what they do,* [[Luke 23#34]]. Note, There are many things which people would not do if they knew the wisdom of God in the great work of redemption. They act as they do because they are blind or heedless. They know not the truth, or will not attend to it.
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3. It is such wisdom as could not have been discovered without a revelation, according to what the prophet Isaiah says ([[Isaiah 64#4]]), *Eye hath not seen, nor ear heard, nor have entered into the heart of man the things which God hath prepared for those that love him-- for him that waiteth for him,* that waiteth for his mercy, so the
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70. It was a testimony of love to God in the Jewish believers to live in expectation of the accomplishment o evangelical promises. Waiting upon God is an evidence of love to him. *Lo, this is our God, we have waited for him,* [[Isaiah 25#9]]. Observe, There are things which God hath prepared for those that love him, and wait for him. There are such things prepared in a future life for them, things which sense cannot discover, no present information can convey to our ears, nor can yet enter our hearts. *Life and immortality are brought to light through the gospel,* [[2 Timothy 1#10]]. But the apostle speaks here of the subject-matter of the divine revelation under the gospel. These are such as eye hath not seen nor ear heard. Observe, The great truths of the gospel are things lying out of the sphere of human discovery: *Eye hath not seen, nor ear heard them, nor have they entered into the heart of man.* Were they objects of sense, could they be discovered by an eye of reason, and communicated by the ear to the mind, as matters of common human knowledge may, there had been no need of a revelation. But, lying out of the sphere of nature, we cannot discover them but by the light of revelation. And therefore we must take them as they lie in the scriptures, and as God has been pleased to reveal them.
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4. We here see by whom this wisdom is discovered to us: *God hath revealed them to us by his Spirit,* [[1 Corinthians 2#10]]. The scripture is given by inspiration of God. *Holy men spoke of old as they were moved by the Holy Ghost,* [[2 Peter 1#21]]. And the apostles spoke by inspiration of the same Spirit, as he taught them, and gave them utterance. Here is a proof of the divine authority of the holy scriptures. Paul wrote what he taught: and what he taught was revealed of God by his Spirit, *that Spirit that searches all things, yea, the deep things of God, and knows the things of God, as the spirit of a man that is in him knows the things of a man,* [[1 Corinthians 2#11]]. A double argument is drawn from these words in proof of the divinity of the Holy Ghost:--
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1. Omniscience is attributed to him: *He searches all things, even the deep things of God.* He has exact knowledge of all things, and enters into the very depths of God, penetrates into his most secret counsels. Now who can have such a thorough knowledge of God but God?
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2. This allusion seems to imply that the Holy Spirit is as much in God as a man's mind is in himself. Now the mind of the man is plainly essential to him. He cannot be without his mind. Now can God be without his Spirit. He is as much and as intimately one with God as the man's mind is with the man. The man knows his own mind because his mind is one with himself. The Spirit of God knows the things of God because he is one with God. And as no man can come at the knowledge of what is in another man's mind till he communicates and reveals it, so neither can we know the secret counsels and purposes of God till they are made known to us by his Holy Spirit. We cannot know them at all till he had proposed them objectively (as it is called) in the external revelation; we cannot know or believe them to salvation till he enlightens the faculty, opens the eye of the mind, and gives us such a knowledge and faith of them. And it was by this Spirit that the apostles had received the *wisdom of God in a mystery,* which they spoke. "*Now we have received not the spirit of the world, but the Spirit which is of God, that we might know the things freely given to us of God* ([[1 Corinthians 2#12]]); not the spirit which is in the *wise men of the world* ([[1 Corinthians 2#6]]), nor in the *rulers of the world* ([[1 Corinthians 2#8]]), but the *Spirit which is of God,* or proceedeth from God. We have what we deliver in the name of God by inspiration from him; and it is by his gracious illumination and influence that *we know the things freely given to us of God* unto salvation"-- that is, "the great privileges of the gospel, which are the free gift of God, distributions of mere and rich grace." Though these things are given to us, and the revelation of this gift is made to us, we cannot know them to any saving purpose till we have the Spirit. The apostles had the revelation of these things from the Spirit of God, and the saving impression of them from the same Spirit.
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5. We see here in what manner this wisdom was taught or communicated: *Which things we speak, not in the words which man's wisdom teaches, but which the Holy Ghost teaches,* [[1 Corinthians 2#13]]. They had received the wisdom they taught, not from the wise men of the world, but from the Spirit of God. Nor did they put a human dress on it, but plainly declared the doctrine of Christ, in terms also taught them by the Holy Spirit. He not only gave them the knowledge of these things, but gave them utterance. Observe, The truths of God need no garnishing by human skill or eloquence, but look best in the words which the Holy Ghost teaches. The Spirit of God knows much better how to speak of the things of God than the best critics, orators, or philosophers. *Comparing spiritual things with spiritual*-- one part of revelation with another, the revelation of the gospel with that of the Jews, the discoveries of the New Testament with the types and prophecies of the Old. The comparing of matters of revelation with matters of science, things supernatural with things natural and common, is going by a wrong measure. Spiritual things, when brought together, will help to illustrate one another; but, if the principles of human art and science are to be made a test of revelation, we shall certainly judge amiss concerning it, and the things contained in it. Or, *adapting spiritual things to spiritual*-- speaking of spiritual matters, matters of revelation, and the spiritual life, in language that is proper and plain. The language of the Spirit of God is the most proper to convey his meaning.
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6. We have an account how this wisdom is received.
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1. *The natural man receiveth not the things of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned,* [[1 Corinthians 2#14]]. The *natural man, the animal man.* Either,
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1. The man under the power of corruption, and never yet illuminated by the Spirit of God, such as Jude calls *sensual, not having the Spirit,* [[Jude 19]]. Men unsanctified receive not the things of God. The understanding, through the corruption of nature by the fall, and through the confirmation of this disorder by customary sin, is utterly unapt to receive the rays of divine light; it is prejudiced against them. The truths of God are foolishness to such a mind. The man looks on them as trifling and impertinent things, not worth his minding. *The light shineth in darkness, and the darkness comprehendeth it not,* [[John 1#5]]. Not that the natural faculty of discerning is lost, but evil inclinations and wicked principles render the man unwilling to enter into the mind of God, in the spiritual matters of his kingdom, and yield to their force and power. It is the quickening beams of the Spirit of truth and holiness that must help the mind to discern their excellency, and to so thorough a conviction of their truth as heartily to receive and embrace them. Thus the natural man, the man destitute of the Spirit of God, cannot know them, because they are spiritually discerned. Or,
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2. The natural man, that is, the wise man of the world ([[1 Corinthians 1#19..20]]), the wise man after the flesh, or according to the flesh ([[]]), one who hath the wisdom of the world, man's wisdom ([[1 Corinthians 2#4..6]]), a man, as some of the ancients, that would learn all truth by his own ratiocinations, receive nothing by faith, nor own any need of supernatural assistance. This was very much the character of the pretenders to philosophy and the Grecian learning and wisdom in that day. Such a man receives not the things of the Spirit of God. Revelation is not with him a principle of science; he looks upon it as delirium and dotage, the extravagant thought of some deluded dreamer. It is no way to wisdom among the famous masters of the world; and for that reason he can have no knowledge of things revealed, because they are only spiritually discerned, or made known by the revelation of the Spirit, which is a principle of science or knowledge that he will not admit.
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2. *But he that is spiritual judgeth all things, yet he himself is judged,* or discerned, *of no man,* [[1 Corinthians 2#15]]. Either,
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1. He who is sanctified and made spiritually-minded ([[Romans 8#6]]) judgeth all things, or discerneth all things-- he is capable of judging about matters of human wisdom, and has also a relish and savour of divine truths; he sees divine wisdom, and experiences divine power, in gospel revelations and mysteries, which the carnal and unsanctified mind looks upon as weakness and folly, as things destitute of all power and not worthy any regard. It is the sanctified mind that must discern the real beauties of holiness; but, by the refinement of its facilities, they do not lose their power of discerning and judging about common and natural things. The spiritual man may judge of all things, natural and supernatural, human and divine, the deductions of reason and the discoveries of revelation. But he himself is judged or discerned of no man. God's saints are his hidden ones, [[Psalms 83#3]]. *Their life is hid with Christ in God,* [[Colossians 3#3]]. The carnal man knows no more of a spiritual man than he does of other spiritual things. He is a stranger to the principles, pleasures, and actings, of the divine life. The spiritual man does not lie open to his observation. Or,
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2. *He that is spiritual* (who has had divine revelations made to him, receives them as such, and founds his faith and religion upon them) can judge both of common things and things divine; he can discern what is, and what is not, the doctrine of the gospel and of salvation, and whether a man preaches the truths of God or not. He does not lose the power of reasoning, nor renounce the principles of it, by founding his faith and religion on revelation. But *he himself is judged of no man*-- can be judged, so as to be confuted, by no man; nor can any man who is not spiritual, not under a divine *afflatus* himself (see [[1 Corinthians 14#37]]), or not founding his faith on a divine revelation, discern or judge whether what he speaks be true or divine, or not. In short, he who founds all his knowledge upon principles of science, and the mere light of reason, can never be a judge of the truth or falsehood of what is received by revelation. *For who hath known the mind of the Lord, that he may instruct him* ([[1 Corinthians 2#16]]), that is, the *spiritual man?* Who can enter so far into the mind of God as to instruct him who has the Spirit of God, and is under his inspiration? He only is the person to whom God immediately communicates the knowledge of his will. And who can inform or instruct him in the mind of God who is so immediately under the conduct of his own Spirit? Very few have known any thing of the mind of God by a natural power. *But,* adds the apostle, *we have the mind of Christ;* and the mind of Christ is the mind of God. He is God, and the principal messenger and prophet of God. And the apostles were empowered by his Spirit to make known his mind to us. And in the holy scriptures the mind of Christ, and the mind of God in Christ, are fully revealed to us. Observe, It is the great privilege of Christians that they have the mind of Christ revealed to them by his Spirit.
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# Chapter Introduction
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In this chapter the apostle,
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1. Directs them how to account of him and his fellow-ministers, and therein, tacitly at least, reproves them for their unworthy carriage towards him, [[1 Corinthians 4#1..6]].
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2. He cautions them against pride and self-elation, and hints at the many temptations they had to conceive too highly of themselves, and despise him and other apostles, because of the great diversity in their circumstances and condition, [[1 Corinthians 4#7..13]].
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3. He challenges their regard to him as their father in Christ, [[1 Corinthians 4#14..16]].
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4. He tells them of his having sent Timothy to them, and of his own purpose to come to them shortly, however some among them had pleased themselves, and grown vain, upon the quite contrary expectation, [[1 Corinthians 4#17..21]].
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# The Stewardship of the Apostles. (a. d. 57.)
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## Verses: 1 - 6
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1 Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. 2 Moreover it is required in stewards, that a man be found faithful. 3 But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self. 4 For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord. 5 Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. 6 And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.
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Here,
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1. The apostle challenges the respect due to him on account of his character and office, in which many among them had at least very much failed: *Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God* ([[1 Corinthians 4#1]]), though possibly others might have valued them too highly, by setting him up as the head of a party, and professing to be his disciples. In our opinion of ministers, as well as all other things, we should be careful to avoid extremes. Apostles themselves were,
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1. Not to be overvalued, for they were ministers, not masters; stewards, not lords. They were servants of Christ, and no more, though they were servants of the highest rank, that had the care of his household, that were to provide food for the rest, and appoint and direct their work. Note, It is a very great abuse of their power, and highly criminal in common ministers, to lord it over their fellow-servants, and challenge authority over their faith or practice. For even apostles were but servants of Christ, employed in his work, and sent on his errand, and dispensers of the mysteries of God, or those truths which had been hidden from the world in ages and generations past. They had no authority to propagate their own fancies, but to spread Christian faith.
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2. Apostles were not to be undervalued; for, though they were ministers, they were ministers of Christ. The character and dignity of their master put an honour on them. Though they are but stewards, they are not stewards of the common things of the world, but of divine mysteries. They had a great trust, and for that reason had an honourable office. They were stewards of God's household, high-stewards in his kingdom of grace. They did not set up for masters, but they deserved respect and esteem in this honourable service. Especially,
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2. When they did their duty in it, and approved themselves faithful: *It is required in stewards that a man be found faithful* ([[1 Corinthians 4#2]]), trustworthy. The stewards in Christ's family must appoint what he hath appointed. They must not set their fellow-servants to work for themselves. They must not require any thing from them without their Master's warrant. They must not feed them with the chaff of their own inventions, instead of the wholesome food of Christian doctrine and truth. They must teach what he hath commanded, and not the doctrines and commandments of men. They must be true to the interest of their Lord, and consult his honour. Note, The ministers of Christ should make it their hearty and continual endeavour to approve themselves trustworthy; and when they have the testimony of a good conscience, and the approbation of their Master, they must slight the opinions and censures of their fellow-servants: *But with me,* saith the apostle, *it is a small thing that I should be judged of you, or of man's judgment,* [[1 Corinthians 4#3]]. Indeed, reputation and esteem among men are a good step towards usefulness in the ministry; and Paul's whole argument upon this head shows he had a just concern for his own reputation. But he that would make it his chief endeavour to please men would hardly approve himself a faithful servant of Christ, [[Galatians 1#10]]. He that would be faithful to Christ must despise the censures of men for his sake. He must look upon it as a very little thing (if his Lord approves him) what judgment men form of him. They may think very meanly or very hardly of him, while he is doing his duty; but it is not by their judgment that he must stand or fall. And happy is it for faithful ministers that they have a more just and candid judge than their fellow-servants; one who knows and pities their imperfections, though he has none of his own. It is better to *fall into the hands of God than into the hands of men,* [[2 Samuel 24#14]]. The best of men are too apt to judge rashly, and harshly, and unjustly; but his judgment is always according to truth. It is a comfort that men are not to be our final judges. Nay, we are not thus to judge ourselves: "*Yea, I judge not myself. For though I know nothing by myself,* cannot charge myself with unfaithfulness, *yet I am not thereby justified,* this will not clear me of the charge; *but he that judgeth me is the Lord.* It is his judgment that must determine me. By his sentence I must abide. Such I am as he shall find and judge me to be." Note, It is not judging well of ourselves, justifying ourselves, that will prove us safe and happy. Nothing will do this but the acceptance and approbation of our sovereign Judge. *Not he that commendeth himself is approved, but he whom the Lord commendeth,* [[2 Corinthians 10#18]].
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3. The apostle takes occasion hence to caution the Corinthians against censoriousness-- the forward and severe judging of others: *Therefore judge nothing before the time, until the Lord come,* [[1 Corinthians 4#5]]. It is judging out of season, and judging at an adventure. He is not to be understood of judging by persons in authority, within the verge of their office, nor of private judging concerning facts that are notorious; but of judging persons' future state, or the secret springs and principles of their actions, or about facts doubtful in themselves. To judge in these cases, and give decisive sentence, is to assume the seat of God and challenge his prerogative. Note, How bold a sinner is the forward and severe censurer! How ill-timed and arrogant are his censures! But there is one who will judge the censurer, and those he censures, without prejudice, passion, or partiality. And there is a time coming when men cannot fail judging aright concerning themselves and others, by following his judgment. This should make them now cautious of judging others, and careful in judging themselves. There is a time coming when *the Lord will bring to light the hidden things of darkness, and make manifest the counsels of the hearts*-- deeds of darkness that are now done in secret, and all the secret inclinations, purposes, and intentions, of the hidden man of the heart. Note, There is a day coming that will dispel the darkness and lay open the face of the deep, will fetch men's secret sins into open day and discover the secrets of their hearts: *The day shall declare it.* The judge will bring these things to light. The Lord Jesus Christ will manifest the counsels of the heart, of all hearts. Note, The Lord Jesus Christ must have the knowledge of the counsels of the heart, else he could not make them manifest. This is a divine prerogative ([[Jeremiah 17#10]]), and yet it is what our Saviour challenges to himself in a very peculiar manner ([[Revelation 2#23]]): *All the churches shall know that I am HE who searcheth the reins and hearts, and I will give to every one of you according to your works.* Note, We should be very careful how we censure others, when we have to do with a Judge from whom we cannot conceal ourselves. Others do not lie open to our notice, but we lie all open to his: and, when he shall come to judge, *every man shall have praise of God. Every man,* that is, every one qualified for it, every one who has done well. Though none of God's servants can deserve any thing from him, though there be much that is blamable even in their best services, yet shall their fidelity be commended and crowned by him; and should they be condemned, reproached, or vilified, by their fellow-servants, he will roll away all such unjust censures and reproaches, and show them in their own amiable light. Note, Christians may well be patient under unjust censures, when they know such a day as this is coming, especially when they have their consciences testifying to their integrity. But how fearful should they be of loading any with reproaches now whom their common Judge shall hereafter commend.
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4. The apostle here lets us into the reason why he had used his own name and that of Apollos in this discourse of his. He had done *it in a figure,* and *he had done it for their sakes.* He chose rather to mention his own name, and the name of a faithful fellow-labourer, than the names of any heads of factions among them, that hereby he might avoid what would provoke, and so procure for his advice the greater regard. Note, Ministers should use prudence in their advices and admonitions, but especially in their reproofs, lest they lose their end. The advice the apostle would by this means inculcate was *that they might learn not to think of men above what is written* (above what he had been writing), *nor be puffed up for one against another* ([[1 Corinthians 4#6]]). Apostles were not to be esteemed other than planters or waterers in God's husbandry, master-builders in his building, stewards of his mysteries, and servants of Christ. And common ministers cannot bear these characters in the same sense that apostles did. Note, We must be very careful not to transfer the honour and authority of the Master to his servant. *We must call no man Master on earth; one is our Master, even Christ,*[[Matthew 23#8]]; [[Matthew 23#10]]. We must not think of them above what is written. Note, The word of God is the best rule by which to judge concerning men. And again, judging rightly concerning men, and not judging more highly of them than is fit, is one way to prevent quarrels and contentions in the churches. Pride commonly lies at the bottom of these quarrels. Self-conceit contributes very much to our immoderate esteem of our teachers, as well as ourselves. Our commendation of our own taste and judgment commonly goes along with our unreasonable applause, and always with a factious adherence to one teacher, in opposition to others that may be equally faithful and well qualified. But to think modestly of ourselves, and not above what is written of our teachers, is the most effectual means to prevent quarrels and contests, sidings and parties, in the church. We shall not be puffed up for one against another if we remember that they are all instruments employed by God in his husbandry and building, and endowed by him with their various talents and qualifications.
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# Caution against Censoriousness; Distressed Condition of the Apostles. (a. d. 57.)
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## Verses: 7 - 13
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7 For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it? 8 Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you. 9 For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. 10 We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised. 11 Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place; 12 And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it: 13 Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.
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Here the apostle improves the foregoing hint to a caution against pride and self-conceit, and sets forth the temptations the Corinthians had to despise him, from the difference of their circumstances.
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1. He cautions them against pride and self-conceit by this consideration, that all the distinction made among them was owing to God: *Who maketh thee to differ? And what hast thou that thou didst not receive?* [[1 Corinthians 4#7]]. Here the apostle turns his discourse to the ministers who set themselves at the head of these factions, and did but too much encourage and abet the people in those feuds. What had they to glory in, when all their peculiar gifts were from God? They had received them, and could not glory in them as their own, without wronging God. At the time when they reflected on them to feed their vanity, they should have considered them as so many debts and obligations to divine bounty and grace. But it may be taken as a general maxim: We have no reason to be proud of our attainments, enjoyments, or performances; all that we have, or are, or do, that is good, is owing to the free and rich grace of God. Boasting is for ever excluded. There is nothing we have that we can properly call our own: all is received from God. It is foolish in us therefore, and injurious to him, to boast of it; those who receive all should be proud of nothing, [[Psalms 115#1]]. Beggars and dependents may glory in their supports; but to glory in themselves is to be proud at once of meanness, impotence, and want. Note, Due attention to our obligations to divine grace would cure us of arrogance and self-conceit.
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2. He presses the duty of humility upon them by a very smart irony, or at least reproves them for their pride and self-conceit: "*You are full, you are rich, you have reigned as kings without us.* You have not only a sufficiency, but an affluence, of spiritual gifts; nay, you can make them the matter of your glory *without us,* that is, in my absence, and without having any need of me." There is a very elegant gradation from sufficiency to wealth, and thence to royalty, to intimate how much the Corinthians were elated by the abundance of their wisdom and spiritual gifts, which was a humour that prevailed among them while the apostle was away from them, and made them forget what an interest he had in all. See how apt pride is to overrate benefits and overlook the benefactor, to swell upon its possessions and forget from whom they come; nay, it is apt to behold them in a magnifying-glass: "*You have reigned as kings,*" says the apostle, "that is, in your own conceit; and *I would to God you did reign, that we also might reign with you.* I wish you had as much of the true glory of a Christian church upon you as you arrogate to yourselves. I should come in then for a share of the honour: *I should reign with you:* I should not be overlooked by you as now I am, but valued and regarded as a minister of Christ, and a very useful instrument among you." Note, Those do not commonly know themselves best who think best of themselves, who have the highest opinion of themselves. The Corinthians might have reigned, and the apostle with them, if they had not been blown up with an imaginary royalty. Note, Pride is a great prejudice to our improvement. He is stopped from growing wiser or better who thinks himself at the height; not only full, but rich, nay, a king.
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3. He comes to set forth his own circumstances and those of the other apostles, and compares them with theirs.
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1. To set forth the case of the apostles: *For I think it hath pleased God to set forth us the apostles last, as it were appointed to death. For we are made a spectacle to the world, and to angels, and to men.* Paul and his fellow-apostles were exposed to great hardships. Never were any men in this world so hunted and worried. They carried their lives in their hands: *God hath set forth us the apostles last, as it were appointed to death,* [[1 Corinthians 4#9]]. An allusion is made to some of the bloody spectacles in the Roman amphitheatres, where men were exposed to fight with wild beasts, or to cut one another to pieces, to make diversion for the populace, where the victor did not escape with his life, though he should destroy his adversary, but was only reserved for another combat, and must be devoured or cut in pieces at last; so that such wretched criminals (for they were ordinarily condemned persons that were thus exposed) might very properly be called ***epithanatioi***-- *persons devoted or appointed to death.* They are said to be set forth last, because the meridian gladiators, those who combated one another in the after-part of the day, were most exposed, being obliged to fight naked; so that (as Seneca says, *epist.* 7) this was perfect butchery, and those exposed to beasts in the morning were treated mercifully in comparison with these. The general meaning is that the apostles were exposed to continual danger of death, and that of the worst kinds, in the faithful discharge of their office. God had set them forth, brought them into view, as the Roman emperors brought their combatants into the arena, the place of show, though not for the same purposes. They did it to please the populace, and humour their own vanity, and sometimes a much worse principle. The apostles were shown to manifest the power of divine grace, to confirm the truth of their mission and doctrine, and to propagate religion in the world. These were ends worthy of God-- noble views, fit to animate them to the combat. But they had like difficulties to encounter, and were in a manner as much exposed as these miserable Roman criminals. Note, The office of an apostle was, as an honourable, so a hard and hazardous one: "*For we are made a spectacle to the world, and to angels, and to men,* [[1 Corinthians 4#9]]. A *show.* We are brought into the theatre, brought out to the public view of the world. Angels and men are witnesses to our persecutions, sufferings, patience, and magnanimity. They all see that we suffer for our fidelity to Christ, and how we suffer; how great and imminent are our dangers, and how bravely we encounter them; how sharp our sufferings, and how patiently we endure them, by the power of divine grace and our Christian principles. Ours is hard work, but honourable; it is hazardous, but glorious. God will have honour from us, religion will be credited by us. The world cannot but see and wonder at our undaunted resolution, our invincible patience and constancy." And how contentedly could they be exposed, both to sufferings and scorn, for the honour of their Master! Note, The faithful ministers and disciples of Christ should contentedly undergo any thing for his sake and honour.
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2. He compares his own case with that of the Corinthians: "*We are fools for Christ's sake, but you are wise in Christ; we are weak, but you are strong; you are honourable, but we are despised,* [[1 Corinthians 4#10]]. *We are fools for Christ's sake;* such in common account, and we are well content to be so accounted. We can pass for fools in the world, and be despised as such, so that the wisdom of God and the honour of the gospel may by this means be secured and displayed." Note, Faithful ministers can bear being despised, so that the wisdom of God and the power of his grace be thereby displayed. "*But you are wise in Christ.* You have the fame of being wise and learned Christians, and you do not a little value yourselves upon it. We are under disgrace for delivering the plain truths of the gospel, and in as plain a manner: you are in reputation for your eloquence and human wisdom, which among many make you pass for wise men in Christ. *We are weak, but you are strong.* We are suffering for Christ's sake" (so being weak plainly signifies, [[2 Corinthians 12#10]]), "when you are in easy and flourishing circumstances." Note, All Christians are not alike exposed. Some suffer greater hardships than others who are yet engaged in the same warfare. The standard-bearers in an army are most struck at. So ministers in a time of persecution are commonly the first and greatest sufferers. Or else, "We pass upon the world for persons of but mean endowments, mere striplings in Christianity; but you look upon yourselves, and are looked upon by others, as men, as those of a much more advanced growth and confirmed strength." Note, Those are not always the greatest proficients in Christianity who think thus of themselves, or pass for such upon others. It is but too easy and common for self-love to commit such a mistake. The Corinthians may think themselves, and be esteemed by others, as wiser and stronger men in Christ than the apostles themselves. But O! how gross is the mistake!
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4. He enters into some particularities of their sufferings: *Even to this present hour;* that is, after all the service we have been doing among you and other churches, *we hunger and thirst, and are naked, and are buffeted, and have no certain dwelling-place, and labour, working with our own hands,* [[1 Corinthians 4#11..12]]. Nay, they were *made as the filth of the world, and the off-scouring of all things,* [[1 Corinthians 4#13]]. They were forced to labour with their own hands to get subsistence, and had so much, and so much greater, business to mind, that they could not attend enough to this, to get a comfortable livelihood, but were exposed to hunger, thirst, and nakedness-- many times wanted meat, and drink, and clothes. They were driven about the world, without having any fixed abode, any stated habitation. Poor circumstances indeed, for the prime ministers of our Saviour's kingdom to have no house nor home, and to be destitute of food and raiment! But yet no poorer than his who had not *where to lay his head,* [[Luke 9#58]]. But O glorious charity and devotion, that would carry them through all these hardships! How ardently did they love God, how vehemently did they thirst for the salvation of souls! Theirs was voluntary, it was pleasing poverty. They thought they had a rich amends for all the outward good things they wanted, if they might but serve Christ and save souls. Nay, though they *were made the filth of the world, and the off-scouring of all things.* They were treated as men not fit to live, ***perikatharmata.*** It is reasonably thought by the critics that an allusion is here made to a common custom of many heathen nations, to offer men in sacrifice in a time of pestilence, or other like grievous calamity. These were ordinarily the vilest of men, persons of the lowest rank and worst character. Thus, in the first ages, Christians were counted the source of all public calamities, and were sacrificed to the people's rage, if not to appease their angry deities. And apostles could not meet with better usage. They suffered in their persons and characters as the very worst and vilest men, as the most proper to make such a sacrifice: or else as the very dirt of the world, that was to be swept away: nay, as the *off-scouring of all things,* the dross, the filings of all things. They were the common-sewer into which all the reproaches of the world were to be poured. To be the off-scouring of any thing is bad, but what is it to be the off-scouring of all things! How much did the apostles resemble their Master, *and fill up that which was behind of his afflictions, for his body's sake, which is the church!*[[Colossians 1#24]]. They suffered for him, and they suffered after his example. Thus poor and despised was he in his life and ministry. And every one who would be faithful in Christ Jesus must prepare for the same poverty and contempt. Note, Those may be very dear to God, and honourable in his esteem, whom men may think unworthy to live, and use and scorn as the very dirt and refuse of the world. *God seeth not as man seeth,* [[1 Samuel 16#7]].
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5. We have here the apostles' behaviour under all; and the return they made for this mal-treatment: *Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat,* [[1 Corinthians 4#12..13]]. They returned blessings for reproaches, and entreaties and kind exhortations for the rudest slanders and defamation, and were patient under the sharpest persecutions. Note, The disciples of Christ, and especially his ministers, should hold fast their integrity, and keep a good conscience, whatever opposition of hardships they meet with from the world. Whatever they suffer from men, they must follow the example, and fulfil the will and precepts, of their Lord. They must be content, with him and for him, to be despised and abused.
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# Paul's Tenderness and Affection. (a. d. 57.)
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## Verses: 14 - 16
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14 I write not these things to shame you, but as my beloved sons I warn you. 15 For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. 16 Wherefore I beseech you, be ye followers of me.
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Here Paul challenges their regard to him as their father. He tells them,
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1. That what he had written was not for their reproach, but admonition; not with the gall of an enemy, but the bowels of a father ([[1 Corinthians 4#14]]): *I write not to shame you, but as my beloved children I warn you.* Note, In reproving for sin, we should have a tender regard to the reputation, as well as the reformation, of the sinner. We should aim to distinguish between them and their sins, and take care not to discover any spite against them ourselves, nor expose them to contempt and reproach in the world. Reproofs that expose commonly do but exasperate, when those that kindly and affectionately warn are likely to reform. When the affections of a father mingle with the admonitions of a minister, it is to be hoped that they may at once melt and mend; but to lash like an enemy or executioner will provoke and render obstinate. To expose to open shame is but the way to render shameless.
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2. He shows them upon what foundation he claimed paternal relation to them, and called them his sons. They might have other pedagogues or instructors, but he was their father; *for in Christ Jesus he had begotten them by the gospel,* [[1 Corinthians 4#15]]. They were made Christians by his ministry. He had laid the foundation of a church among them. Others could only build upon it. Whatever other teachers they had, he was their spiritual father. He first brought them off from pagan idolatry to the faith of the gospel and the worship of the true and living God. He was the instrument of their new birth, and therefore claimed the relation of a father to them, and felt the bowels of a father towards them. Note, There commonly is, and always ought to be, an endeared affection between faithful ministers and those they beget in Christ Jesus through the gospel. They should love like parents and children.
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3. We have here the special advice he urges on them: *Wherefore I beseech you be you followers of me,*[[1 Corinthians 4#16]]. This he elsewhere explains and limits ([[1 Corinthians 11#1]]): "*Be you followers of me, as I also am of Christ.* Follow me as far as I follow Christ. Come up as close as you can to my example in those instances wherein I endeavour to copy after his pattern. Be my disciples, as far as I manifest myself to be a faithful minister and disciple of Christ, and no further. I would not have you be my disciples, but his. But I hope I have approved myself a faithful steward of the mysteries of Christ, and a faithful servant of my master Christ; so far follow me, and tread in my steps." Note, Ministers should so live that their people may take pattern from them, and live after their copy. They should guide them by their lives as well as their lips, go before them in the way to heaven, and not content themselves with pointing it out. Note, As ministers are to set a pattern, others must take it. They should follow them as far as they are satisfied that they follow Christ in faith and practice.
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# Paul's Affection and Authority. (a. d. 57.)
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## Verses: 17 - 21
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17 For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church. 18 Now some are puffed up, as though I would not come to you. 19 But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power. 20 For the kingdom of God is not in word, but in power. 21 What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?
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Here,
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1. He tells them of his having sent Timothy to them, *to bring them into remembrance of his ways in Christ, as he taught every where in every church* ([[1 Corinthians 4#17]])-- to remind them of his ways in Christ, to refresh their memory as to his preaching and practice, what he taught, and how he lived among them. Note, Those who have had ever so good teaching are apt to forget, and need to have their memories refreshed. The same truth, taught over again, if it give no new light, may make new and quicker impression. He also lets them know that *his teaching was the same every where, and in every church.* He had not one doctrine for one place and people, and another for another. He kept close to his instructions. What *he received of the Lord, that he delivered,* [[1 Corinthians 11#23]]. This was the gospel revelation, which was the equal concern of all men, and did not very from itself. He therefore taught the same things in every church, and lived after the same manner in all times and places. Note, The truth of Christ is one and invariable. What one apostle taught every one taught. What one apostle taught at one time and in one place, he taught at all times and in all places. Christians may mistake and differ in their apprehensions, but Christ and Christian truth *are the same yesterday, today, and for ever,* [[Hebrews 13#8]]. To render their regard to Timothy the greater, he gives them his character. He was *his beloved son,* a spiritual child of his, as well as themselves. Note, Spiritual brotherhood should engage affection as well as what is common and natural. The children of one father should have one heart. But he adds, "*He is faithful in the Lord*-- trustworthy, as one that feared the Lord. He will be faithful in the particular office he has now received of the Lord, the particular errand on which he comes; not only from me, but from Christ. He knows what I have taught, and what my conversation has been in all places, and, you may depend upon it, he will make a faithful report." Note, It is a great commendation of any minister that he is faithful in the Lord, faithful to his soul, to his light, to his trust from God; this must go a great way in procuring regard to his message with those that fear God.
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2. He rebukes the vanity of those who imagined he would not come to them, by letting them know this was his purpose, though he had sent Timothy: "*I will come to you shortly,* though some of you are so vain as to think I will not." But he adds, *if the Lord will.* It seems, as to the common events of life, apostles knew no more than other men, nor were they in these points under inspiration. For, had the apostle certainly known the mind of God in this matter, he would not have expressed himself with this certainty. But he sets a good example to us in it. Note, All our purposes must be formed with a dependence on Providence, and a reserve for the overruling purposes of God. *If the Lord will, we shall live, and do this and that,* [[James 4#15]].
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3. He lets them know what would follow upon his coming to them: *I will know, not the speech of those that are puffed up, but the power,* [[1 Corinthians 4#19]]. He would bring the great pretenders among them to a trial, would know what they were, not by their rhetoric or philosophy, but by the authority and efficacy of what they taught, whether they could confirm it by miraculous operations, and whether it was accompanied with divine influences and saving effects on the minds of men. For, adds he, *the kingdom of God is not in word, but in power.* It is not set up, nor propagated, nor established, in the hearts of men, by plausible reasonings nor florid discourses, but by the external power of the Holy Spirit in miraculous operations at first, and the powerful influence of divine truth on the minds and manners of men. Note, It is a good way in the general to judge of a preacher's doctrine, to see whether the effects of it upon men's hearts to be truly divine. That is most likely to come from God which in its own nature is most fit, and in event is found to produce most likeness to God, to spread piety and virtue, to change men's hearts and mend their manners.
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4. He puts it to their choice how he should come among them, *whether with a rod or in love and the spirit of meekness* ([[1 Corinthians 4#21]]); that is, according as they were they would find him. If they continued perverse among themselves and with him, it would be necessary to come with a rod; that is, to exert his apostolical power in chastising them, by making some examples, and inflicting some diseases and corporal punishments, or by other censures for their faults. Note, Stubborn offenders must be used with severity. In families, in Christian communities, paternal pity and tenderness, Christian love and compassion, will sometimes force the use of the rod. But this is far from being desirable, if it may be prevented. And therefore the apostle adds that it was in their own option whether he should come with a rod or in a quite different disposition and manner: *Or in love and the spirit of meekness.* As much as if he had said, "Take warning, cease your unchristian feuds, rectify the abuses among you, and return to your duty, and you shall find me as gentle and benign as you can with. It will be a force upon my inclination to proceed with severity. I had rather come and display the tenderness of a father among you than assert his authority. Do but your duty, and you have no reason to avoid my presence." Note, It is a happy temper in a minister to have the spirit of love and meekness predominant, and yet to maintain his just authority.
|
||||
@ -0,0 +1,44 @@
|
||||
# Chapter Introduction
|
||||
|
||||
In this chapter the apostle,
|
||||
|
||||
1. Blames them for their indulgence in the case of the incestuous person, and orders him to be excommunicated, and delivered to Satan, [[1 Corinthians 5#1..6]].
|
||||
2. He exhorts them to Christian purity, by purging out the old leaven, [[1 Corinthians 5#7..8]]. And,
|
||||
3. Directs them to shun even the common conversation of Christians who were guilty of any notorious and flagitious wickedness, [[1 Corinthians 5#9..13]].
|
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|
||||
# A Case of Gross Criminality; Christian Purity. (a. d. 57.)
|
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|
||||
## Verses: 1 - 6
|
||||
1 It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife. 2 And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. 3 For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, 4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. 6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?
|
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|
||||
Here the apostle states the case; and,
|
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|
||||
1. Lets them know what was the common or general report concerning them, that one of their community was guilty of fornication, [[1 Corinthians 5#1]]. It was told in all places, to their dishonour, and the reproach of Christians. And it was the more reproachful because it could not be denied. Note, The heinous sins of professed Christians are quickly noted and noised abroad. We should walk circumspectly, for many eyes are upon us, and many mouths will be opened against us if we fall into any scandalous practice. This was not a common instance of fornication, but *such as was not so much as named among the Gentiles, that a man should have his father's wife*-- either marry her while his father was alive, or keep her as his concubine, either when he was dead or while he was alive. In either of these cases, his criminal conversation with her might be called *fornication;* but had his father been dead, and he, after his decease, married to her, it had been incest still, but neither fornication nor adultery in the strictest sense. But to marry her, or keep her as a concubine, while his father was alive, though he had repudiated her, or she had deserted him, whether she were his own mother or not, was incestuous fornication: *Scelus incredibile* (as Cicero calls it), *et prater unum in omni vitâ inauditum* (Orat. pro Cluent.), when a woman had caused her daughter to be put away, and was married to her husband. *Incredible wickedness!* says the orator; *such I never heard of in all my life besides.* Not that there were no such instances of incestuous marriages among the heathens; but, whenever they happened, they gave a shock to every man of virtue and probity among them. They could not think of them without horror, nor mention them without dislike and detestation. Yet such a horrible wickedness was committed by one in the church of Corinth, and, as is probable, a leader of one of the factions among them, a principal man. Note, The best churches are, in this state of imperfection, liable to very great corruptions. Is it any wonder when so horrible a practice was tolerated in an apostolical church, a church planted by the great apostle of the Gentiles?
|
||||
2. He greatly blames them for their own conduct hereupon: *They were puffed up* ([[1 Corinthians 5#2]]), *they gloried,* 1. Perhaps on account of this very scandalous person. He might be a man of great eloquence, of deep science, and for this reason very greatly esteemed, and followed, and cried up, by many among them. They were proud that they had such a leader. Instead of mourning for his fall, and their own reproach upon his account, and renouncing him and removing him from the society, they continued to applaud him and pride themselves in him. Note, Pride or self-esteem often lies at the bottom of our immoderate esteem of others, and this makes us as blind to their faults as to our own. It is true humility that will bring a man to a sight and acknowledgement of his errors. The proud man either wholly overlooks or artfully disguises his faults, or endeavours to transform his blemishes into beauties. Those of the Corinthians that were admirers of the incestuous person's gifts could overlook or extenuate his horrid practices. Or else,
|
||||
2. It may intimate to us that some of the opposite party were puffed up. They were proud of their own standing, and trampled upon him that fell. Note, It is a very wicked thing to glory over the miscarriages and sins of others. We should lay them to heart, and mourn for them, not be puffed up with them. Probably this was one effect of the divisions among them. The opposite party made their advantage of this scandalous lapse, and were glad of the opportunity. Note, It is a sad consequence of divisions among Christians that it makes them apt to rejoice in iniquity. The sins of others should be our sorrow. Nay, churches should mourn for the scandalous behaviour of particular members, and, if they be incorrigible, should remove them. He that had done this wicked deed should have been taken away from among them.
|
||||
3. We have the apostle's direction to them how they should now proceed with this scandalous sinner. He would have him excommunicated and delivered to Satan ([[1 Corinthians 5#3..5]]); *as absent in body, yet present in spirit, he had judged already as if he had been present;* that is, he had, by revelation and the miraculous gift of discerning vouchsafed him by the Spirit, as perfect a knowledge of the case, and had hereupon come to the following determination, not without special authority from the Holy Spirit. He says this to let them know that, though he was at a distance, he did not pass an unrighteous sentence, nor judge without having as full cognizance of the case as if he had been on the spot. Note, Those who would appear righteous judges to the world will take care to inform them that they do not pass sentence without full proof and evidence. The apostle adds, *him who hath so done this deed.* The fact was not only heinously evil in itself, and horrible to the heathens, but there were some particular circumstances that greatly aggravated the offence. He had so committed the evil as to heighten the guilt by the manner of doing it. Perhaps he was a minister, a teacher, or a principal man among them. By this means the church and their profession were more reproached. Note, In dealing with scandalous sinners, not only are they to be charged with the fact, but the aggravating circumstances of it. Paul had judged that *he should be delivered to Satan* ([[1 Corinthians 5#5]]), and this was to be done *in the name of Christ,* with the power of Christ, and in a full assembly, where the apostle would be also present in spirit, or by his spiritual gift of discerning at a distance. Some think that this is to be understood of a mere ordinary excommunication, and that delivering him to Satan for the destruction of the flesh is only meant of disowning him, and casting him out of the church, that by this means he might be brought to repentance, and his flesh might be mortified. Christ and Satan divide the world: and those that live in sin, when they profess relation to Christ, belong to another master, and by excommunication should be delivered up to him; and this in the name of Christ. Note, Church-censures are Christ's ordinances, and should be dispensed in his name. It was to be done also *when they were gathered together,* in full assembly. The more public the more solemn, and the more solemn the more likely to have a good effect on the offender. Note, Church-censures on notorious and incorrigible sinners should be passed with great solemnity. Those who sin in this manner *are to be rebuked before all, that all may fear,* [[1 Timothy 5#20]]. Others think the apostle is not to be understood of mere excommunication, but of a miraculous power or authority they had of delivering a scandalous sinner into the power of Satan, to have bodily diseases inflicted, and to be tormented by him with bodily pains, which is the meaning of the *destruction of the flesh.* In this sense the destruction of the flesh has been a happy occasion of the salvation of the spirit. It is probable that this was a mixed case. It was an extraordinary instance: and the church was to proceed against him by just censure; the apostle, when they did so, put forth an act of extraordinary power, and gave him up to Satan, nor for his destruction, but for his deliverance, at least for the destruction of the flesh, that the soul might be saved. Note, The great end of church-censures is the good of those who fall under them, their spiritual and eternal good. It is that their spirit may be saved in the day of the Lord Jesus, [[1 Corinthians 5#5]]. Yet it is not merely a regard to their benefit that is to be had in proceeding against them. For,
|
||||
4. He hints the danger of contagion from this example: *Your glorying is not good. Know you not that a little leaven leaveneth the whole lump?* The bad example of a man in rank and reputation is very mischievous, spreads the contagion far and wide. It did so, probably, in this very church and case: see [[2 Corinthians 12#21]]. They could not be ignorant of this. The experience of the whole world was for it; *one scabbed sheep infects a whole flock.* A little heaven will quickly spread the ferment through a great lump. Note, Concern for their purity and preservation should engage Christian churches to remove gross and scandalous sinners.
|
||||
|
||||
# Exhortation to Christian Purity. (a. d. 57.)
|
||||
|
||||
## Verses: 7 - 8
|
||||
7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.
|
||||
|
||||
Here the apostle exhorts them to purity, by purging out the old leaven. In this observe,
|
||||
|
||||
1. The advice itself, addressed either,
|
||||
1. To the church in general; and so purging out the old leaven, that they might be a new lump, refers to the *putting away from themselves that wicked person,* [[1 Corinthians 5#13]]. Note, Christian churches should be pure and holy, and not bear such corrupt and scandalous members. They are to be unleavened, and should endure no such heterogeneous mixture to sour and corrupt them. Or,
|
||||
2. To each particular member of the church. And so it implies that they should purge themselves from all impurity of heart and life, especially from this kind of wickedness, to which the Corinthians were addicted to a proverb. See the *argument* at the beginning. This old leaven was in a particular manner to be purged out, that they might become a new lump. Note, Christians should be careful to keep themselves clean, as well as purge polluted members out of their society. And they should especially avoid the sins to which they themselves were once most addicted, and the reigning vices of the places and the people where they live. They were also to purge themselves from malice and wickedness-- all ill-will and mischievous subtlety. This is leaven that sours the mind to a great degree. It is not improbable that this was intended as a check to some who gloried in the scandalous behaviour of the offender, both out of pride and pique. Note, Christians should be careful to keep free from malice and mischief. Love is the very essence and life of the Christian religion. It is the fairest image of God, *for God is love* ([[1 John 4#16]]), and therefore it is no wonder if it be the greatest beauty and ornament of a Christian. But malice is murder in its principles: He that hates his brother is a murderer ([[1 John 3#15]]), he bears the image and proclaims him the offspring of him *who was a murderer from the beginning,* [[John 8#44]]. How hateful should every thing be to a Christian that looks like malice and mischief.
|
||||
2. The reason with which this advice is enforced: *For Christ our passover is sacrificed for us,*[[1 Corinthians 5#7]]. This is the great doctrine of the gospel. The Jews, after they had killed the passover, kept the feast of unleavened bread. So must we; not for seven days only, but all our days. We should die with our Saviour to sin, be planted into the likeness of his death by mortifying sin, and into the likeness of his resurrection by rising again to newness of life, and that internal and external. We must have new hearts and new lives. Note, The whole life of a Christian must be a feast of unleavened bread. His common conversation and his religious performances must be holy. *He must purge out the old leaven, and keep the feast of unleavened bread of sincerity and truth.* He must be without guilt in his conduct towards God and man. And the more there is of sincerity in our own profession, the less shall we censure that of others. Note, On the whole, The sacrifice of our Redeemer is the strongest argument with a gracious heart for purity and sincerity. How sincere a regard did he show to our welfare, in dying for us! and how terrible a proof was his death of the detestable nature of sin, and God's displeasure against it! Heinous evil, that could not be expiated but with the blood of the Son of God! And shall a Christian love the murderer of his Lord? God forbid.
|
||||
|
||||
# Advice to Shun Scandalous Professors. (a. d. 57.)
|
||||
|
||||
## Verses: 9 - 13
|
||||
9 I wrote unto you in an epistle not to company with fornicators: 10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. 12 For what have I to do to judge them also that are without? do not ye judge them that are within? 13 But them that are without God judgeth. Therefore put away from among yourselves that wicked person.
|
||||
|
||||
Here the apostle advises them to shun the company and converse of scandalous professors. Consider,
|
||||
|
||||
1. The advice itself: *I wrote to you in a letter not to company with fornicators,* [[1 Corinthians 5#9]]. Some think this was an epistle written to them before, which is lost. Yet we have lost nothing by it, the Christian revelation being entire in those books of scripture which have come down to us, which are all that were intended by God for the general use of Christians, or he could and would in his providence have preserved more of the writings of inspired men. Some think it is to be understood of this very epistle, that he had written this advice before he had full information of their whole case, but thought it needful now to be more particular. And therefore on this occasion he tells them that if any man called a brother, any one professing Christianity, and being a member of a Christian church, were *a fornicator, or covetous, or an idolater, or a railer,* that they should not *keep company with him, nor so much as eat with such a one.* They were to avoid all familiarity with him; they were to have no commerce with him; they were to have no commerce with him: but, that they might shame him, and bring him to repentance, must disclaim and shun him. Note, Christians are to avoid the familiar conversation of fellow-christians that are notoriously wicked, and under just censure for their flagitious practices. Such disgrace the Christian name. They may call themselves *brethren in Christ,* but they are not Christian brethren. They are only fit companions for the brethren in iniquity; and to such company they should be left, till they *mend their ways and doings.*
|
||||
2. How he limits this advice. He does not forbid the Christians the like commerce with scandalously wicked heathens. He does not forbid their eating nor conversing with the *fornicators of this world,* &c. They know no better. They profess no better. The gods they serve, and the worship they render to many of them, countenance such wickedness. "*You must needs go out of the world* if you will have no conversation with such men. Your Gentile neighbours are generally vicious and profane; and it is impossible, as long as you are in the world, and have any worldly business to do, but you must fall into their company. This cannot be wholly avoided." Note, Christians may and ought to testify more respect to loose worldlings than to loose Christians. This seems a paradox. Why should we shun the company of a profane or loose Christian, rather than that of a profane or loose heathen?
|
||||
3. The reason of this limitation is here assigned. It is impossible the one should be avoided. Christians must have gone out of the world to avoid the company of loose heathens. But this was impossible, as long as they had business in the world. While they are minding their duty, and doing their proper business, God can and will preserve them from contagion. Besides, they carry an antidote against the infection of their bad example, and are naturally upon their guard. They are apt to have a horror at their wicked practices. But the dread of sin wears off by familiar converse with wicked Christians. Our own safety and preservation are a reason of this difference. But, besides, heathens were such as Christians had nothing to do to judge and censure, and avoid upon a censure passed; for *they are without* ([[1 Corinthians 5#12]]), and must be left to *God's judgment,* [[1 Corinthians 5#13]]. But, as to members of the church, they are within, are professedly bound by the laws and rules of Christianity, and not only liable to the judgment of God, but to the censures of those who are set over them, and the fellow-members of the same body, when they transgress those rules. Every Christian is bound to judge them unfit for communion and familiar converse. They are to be punished, by having this mark of disgrace put upon them, that they may be shamed, and, if possible, reclaimed thereby: and the more because the sins of such much more dishonour God than the sins of the openly wicked and profane can do. The church therefore is obliged to clear herself from all confederacy with them, or connivance at them, and to bear testimony against their wicked practices. Note, Though the church has nothing to do with those without, it must endeavour to keep clear of the guilt and reproach of those within.
|
||||
4. How he applies the argument to the case before him: "*Therefore put away from among yourselves that wicked person,* [[1 Corinthians 5#13]]. Cast him out of your fellowship, and avoid his conversation."
|
||||
@ -0,0 +1,49 @@
|
||||
# Chapter Introduction
|
||||
|
||||
In this chapter the apostle,
|
||||
|
||||
1. Reproves them for going to law with one another about small matters, and bringing the cause before heathen judges, [[1 Corinthians 6#1..8]].
|
||||
2. He takes occasion hence to warn them against many gross sins, to which they had been formerly addicted, [[1 Corinthians 6#9..11]].
|
||||
3. And, having cautioned them against the abuse of their liberty, he vehemently dehorts them from fornication, by various arguments, [[1 Corinthians 6#12..20]].
|
||||
|
||||
# Causes of Litigation Censured. (a. d. 57.)
|
||||
|
||||
## Verses: 1 - 8
|
||||
1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? 2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 3 Know ye not that we shall judge angels? how much more things that pertain to this life? 4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. 5 I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? 6 But brother goeth to law with brother, and that before the unbelievers. 7 Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? 8 Nay, ye do wrong, and defraud, and that your brethren.
|
||||
|
||||
Here the apostle reproves them for going to law with one another before heathen judges for little matters; and therein blames all *vexatious law-suits.* In the previous chapter he had directed them to punish heinous sins among themselves by church-censures. Here he directs them to determine controversies with one another by church-counsel and advice, concerning which observe,
|
||||
|
||||
1. The fault he blames them for: it was going to law. Not but that *the law is good, if a man use it lawfully.* But,
|
||||
1. *Brother went to law with brother* ([[1 Corinthians 6#6]]), one member of the church with another. The near relation could not preserve peace and good understanding. The bonds of fraternal love were broken through. *And a brother offended,* as Solomon says, *is harder to be won than a strong city;* their contentions are like the bars of a castle, [[Proverbs 18#19]]. Note, Christians should not contend with one another, for they are brethren. This, duly attended to, would prevent law-suits, and put an end to quarrels and litigations.
|
||||
2. They brought the matter before the heathen magistrates: *they went to law before the unjust, not before the saints* ([[1 Corinthians 6#1]]), brought the controversy before unbelievers ([[1 Corinthians 6#6]]), and did not compose it among themselves, Christians and saints, at least in profession. This tended much to the reproach of Christianity. It published at once their folly and unpeaceableness; whereas they pretended to be the children of wisdom, and the followers of the Lamb, the meek and lowly Jesus, the *prince of peace.* And therefore, says the apostle, "*Dare any of you,* having a controversy with another, go to law, implead him, bring the matter to a hearing before the unjust?" Note, Christians should not dare to do any thing that tends to the reproach of their Christian name and profession.
|
||||
3. Here is at least an intimation that they went to law for trivial matters, things of little value; for the apostle blames them that they did not suffer wrong rather than go to law ([[1 Corinthians 6#7]]), which must be understood of matters not very important. In matters of great damage to ourselves or families, we may use lawful means to right ourselves. We are not bound to sit down and suffer the injury tamely, without stirring for our own relief; but, in matters of small consequence, it is better to put up with the wrong. Christians should be of a forgiving temper. And it is more for their ease and honour to suffer small injuries and inconveniences than seem to be contentious.
|
||||
2. He lays before them the aggravations of their fault: *Do you not know that the saints shall judge the world* ([[1 Corinthians 6#2]]), *shall judge angels?* [[1 Corinthians 6#3]]. And are they unworthy *to judge the smallest matters, the things of this life?* It was a dishonour to their Christian character, a forgetting of their real dignity, as saints, for them to carry little matters, about the things of life, before heathen magistrates. When they were to judge the world, nay, to judge, it is unaccountable that they could not determine little controversies among one another. By judging the world and angels, some think, is to be understood, their being assessors to Christ in the great judgment-day; it being said of our Saviour's disciples that they should at that day *sit on twelve thrones, judging the twelve tribes of Israel,* [[Matthew 19#28]]. And elsewhere we read of our *Lord's coming with ten thousand of his saints to execute judgment on all,* &c., [[Jude
|
||||
14..15]]. *He will come to judgment with all his saints,* [[1 Thessalonians 3#13]]. They themselves are indeed to be judged (see [[Matthew 25#31..41]]), but they may first be acquitted, and then advanced to the bench, to approve and applaud the righteous judgment of Christ both on men and angels. In no other sense can they be judges. They are not partners in their Lord's commission, but they have the honour to sit by, and see his proceeding against the wicked world, and approve it. Others understand this judging of the world to be meant when the empire should become Christian. But it does not appear that the Corinthians had knowledge of the empire's becoming Christian; and, if they had, in what sense could Christian emperors be said to judge angels? Others understand it of their condemning the world by their faith and practice, and casting out evil angels by miraculous power, which was not confined to the first ages, nor to the apostles. The first sense seems to be most natural; and at the same time it gives the utmost force to the argument. "Shall Christians have the honour to sit with the sovereign Judge at the last day, whilst he passes judgment on sinful men and evil angels, and are they not worthy to judge of the trifles about which you contend before heathen magistrates? Cannot they make up your mutual differences? Why must you bring them before heathen judges? When you are to judge them, as it fit to appeal to their judicature? Must you, about *the affairs of this life, set those to judge who are of no esteem in the church?*" (so some read, and perhaps most properly, [[1 Corinthians 6#4]]), *heathen* magistrates, ***exouthenemenous,*** the *things that are not,*[[1 Corinthians 1#28]]. "Must those be called in to judge in your controversies of whom you ought to entertain so low an opinion? Is this not shameful?" [[1 Corinthians 6#5]]. Some who read it as our translators make it an ironical speech: "If you have such controversies depending, set those to judge who are of least esteem among yourselves. The meanest of your own members are able surely to determine these disputes. Refer the matters in variance to any, rather than go to law about them before heathen judges. They are trifles not worth contending about, and may easily be decided, if you have first conquered your own spirits, and brought them into a truly Christian temper. *Bear and forbear,* and the men of meanest skill among you may end your quarrels. *I speak it to your shame,*" [[1 Corinthians 6#5]]. Note, It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by arbitration of the brethren.
|
||||
3. He puts them on a method to remedy this fault. And this twofold:--
|
||||
1. By referring it to some to make it up: "*Is it so that there is no wise man among you, no one able to judge between his brethren?* [[1 Corinthians 6#5]]. You who value yourselves so much upon your wisdom and knowledge, who are so puffed up upon your extraordinary gifts and endowments, is there none among you fit for this office, none that has wisdom enough to judge in these differences? Must brethren quarrel, and the heathen magistrate judge, in a church so famous as yours for knowledge and wisdom? It is a reproach to you that quarrels should run so high, and none of your wise men interpose to prevent them." Note, Christians should never engage in law-suits till all other remedies have been tried in vain. Prudent Christians should prevent, if possible, their disputes, and not courts of judicature decide them, especially in matters of no great importance.
|
||||
2. By suffering wrong rather than taking this method to right themselves: *It is utterly a fault among you to go to law in this matter:* it is always a fault of one side to go to law, except in a case where the title is indeed dubious, and there is a friendly agreement of both parties to refer it to the judgment of those learned in the law to decide it. And this is referring it, rather than contending about it, which is the thing the apostle here seems chiefly to condemn: *Should you not rather take wrong, rather suffer yourselves to be defrauded?* Note, A Christian should rather put up with a little injury than tease himself, and provoke others, by a litigious contest. The peace of his own mind, and the calm of his neighbourhood, are more worth than victory in such a contest, or reclaiming his own right, especially when the quarrel must be decided by those who are enemies to religion. But the apostle tells them they were so far from bearing injuries *that they actually did wrong, and defrauded, and that their brethren.* Note, It is utterly a fault to wrong and defraud any; but it is an aggravation of this fault to defraud our Christian brethren. The ties of mutual love ought to be stronger between them than between others. And *love worketh no ill to his neighbour,* [[Romans 13#10]]. Those who love the brotherhood can never, under the influence of this principle, hurt or injure them.
|
||||
|
||||
# Solemn Warnings. (a. d. 57.)
|
||||
|
||||
## Verses: 9 - 11
|
||||
9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. 11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.
|
||||
|
||||
Here he takes occasion to warn them against many heinous evils, to which they had been formerly addicted.
|
||||
|
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1. He puts it to them as a plain truth, of which they could not be ignorant, that such sinners should not inherit the kingdom of God. The meanest among them must know thus much, that *the unrighteous shall not inherit the kingdom of God* ([[1 Corinthians 6#9]]), shall not be owned as true members of his church on earth, nor admitted as glorious members of the church in heaven. All unrighteousness is sin; and all reigning sin, nay, every actual sin committed deliberately, and not repented of, shuts out of the kingdom of heaven. He specifies several sorts of sins: against the first and second commandments, as *idolaters;* against the seventh, as *adulterers, fornicators, effeminate,* and *Sodomites;* against the eighth, as *thieves* and *extortioners,* that by force or fraud wrong their neighbours; against the ninth, as *revilers;* and against the tenth, as *covetous and drunkards,* as those who are in a fair way to break all the rest. Those who knew any thing of religion must know that heaven could never be intended for these. The scum of the earth are no ways fit to fill the heavenly mansions. Those who do the devil's work can never receive God's wages, at least no other than *death, the just wages of sin,* [[Romans 6#23]].
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2. Yet he warns them against deceiving themselves: *Be not deceived.* Those who cannot but know the fore-mentioned truth are but too apt not to attend to it. Men are very much inclined to flatter themselves that *God is such a one as themselves,* and that they may live in sin and yet die in Christ, may lead the life of the devil's children and yet go to heaven with the children of God. But this is all a gross cheat. Note, It is very much the concern of mankind that they do not cheat themselves in the matters of their souls. We cannot hope to sow to the flesh and yet reap everlasting life.
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3. He puts them in mind what a change the gospel and grace of God had made in them: *Such were some of you* ([[1 Corinthians 6#11]]), such notorious sinners as he had been reckoning up. The Greek word is ***tauta***-- *such things* were some of you, very monsters rather than men. Note, Some that are eminently good after their conversion have been as remarkably wicked before. *Quantum mutatus ab illo!-- How glorious a change does grace make!* It changes the vilest of men into saints and the children of God. Such were some of you, but you are not what you were. *You are washed, you are sanctified, you are justified in the name of Christ, and by the Spirit of our God.* Note, The wickedness of men before conversion is no bar to their regeneration and reconciliation to God. The blood of Christ, and *the washing of regeneration,* can purge away all guilt and defilement. Here is a rhetorical change of the natural order: *You are sanctified, you are justified.* Sanctification is mentioned before justification: and yet the name of Christ, by which we are justified, is placed before the Spirit of God, by whom we are sanctified. Our justification is owing to the merit of Christ; our sanctification to the operation of the Spirit: but both go together. Note, None are cleansed from the guilt of sin, and reconciled to God through Christ, but those who are also sanctified by his Spirit. All who are made righteous in the sight of God are made holy by the grace of God.
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# Against Fornication. (a. d. 57.)
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## Verses: 12 - 20
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12 All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. 13 Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body. 14 And God hath both raised up the Lord, and will also raise up us by his own power. 15 Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of a harlot? God forbid. 16 What? know ye not that he which is joined to a harlot is one body? for two, saith he, shall be one flesh. 17 But he that is joined unto the Lord is one spirit. 18 Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. 19 What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? 20 For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.
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The [[1 Corinthians 6#12..13]] seem to relate to that early dispute among Christians about the distinction of meats, and yet to be prefatory to the caution that follows against fornication. The connection seems plain enough if we attend to the famous determination of the apostles, [[Acts 15#19..29]], where the prohibition of certain foods was joined with that of fornication. Now some among the Corinthians seem to have imagined that they were as much at liberty in the point of fornication as of meats, especially because it was not a sin condemned by the laws of their country. They were ready to say, even in the case of fornication, *All things are lawful for me.* This pernicious conceit Paul here sets himself to oppose: he tells them that many things lawful in themselves were not expedient at certain times, and under particular circumstances; and Christians should not barely consider what is in itself lawful to be done, but what is fit for them to do, considering their profession, character, relations, and hopes: they should be very careful that by carrying this maxim too far they be not brought into bondage, either to a crafty deceiver or a carnal inclination. *All things are lawful for me,* says he, *but I will not be brought under the power of any,* [[1 Corinthians 6#12]]. Even in lawful things, he would not be subject to the impositions of a usurped authority: so far was he from apprehending that in the things of God it was lawful for any power on earth to impose its own sentiments. Note, There is a liberty wherewith Christ has made us free, in which we must stand fast. But surely he would never carry this liberty so far as to put himself into the power of any bodily appetite. Though all meats were supposed lawful, he would not become a glutton nor a drunkard. And much less would he abuse the maxim of lawful liberty to countenance the sin of fornication, which, though it might be allowed by the Corinthian laws, was a trespass upon the law of nature, and utterly unbecoming a Christian. He would not abuse this maxim about eating and drinking to encourage any intemperance, nor indulge a carnal appetite: "*Though meats are for the belly and the belly for meats* ([[1 Corinthians 6#13]]), though the belly was made to receive food, and food was originally ordained to fill the belly, yet if it be not convenient for me, and much more if it be inconvenient, and likely to enslave me, if I am in danger of being subjected to my belly and appetite, I will abstain. *But God shall destroy both it and them,* at least as to their mutual relation. There is a time coming when the human body will need no further recruits of food." Some of the ancients suppose that this is to be understood of abolishing the belly as well as the food; and that though the same body will be raised at the great day, yet not with all the same members, some being utterly unnecessary in a future state, as the belly for instance, when the man is never to hunger, nor thirst, nor eat, nor drink more. But, whether this be true or no, there is a time coming when the need and use of food shall be abolished. Note, The expectation we have of being without bodily appetites in a future life is a very good argument against being under their power in the present life. This seems to me the sense of the apostle's argument; and that this passage is plainly to be connected with his caution against fornication, though some make it a part of the former argument against litigious law-suits, especially before heathen magistrates and the enemies of true religion. These suppose that the apostle argues that though it may be lawful to claim our rights yet it is not always expedient, and it is utterly unfit for Christians to put themselves into the power of infidel judges, lawyers, and solicitors, on these accounts. But this connection seems not so natural. The transition to his arguments against fornication, as I have laid it, seems very natural: *But the body is not for fornication, but for the Lord, and the Lord for the body,* [[1 Corinthians 6#13]]. Meats and the belly are for one another; not so fornication and the body.
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1. The body is not for fornication, but for the Lord. This is the first argument he uses against this sin, for which the heathen inhabitants of Corinth were infamous, and the converts to Christianity retained too favourable an opinion of it. It is making things to cross their intention and use. The *body is not for fornication;* it was never formed for any such purpose, *but for the Lord,* for the service and honour of God. It is to be an instrument *of righteousness to holiness* ([[Romans 6#19]]), and therefore is never to be made an instrument of uncleanness. It is to be a member of Christ, and therefore must not be made the member of a harlot, [[1 Corinthians 6#15]]. And *the Lord is for the body,* that is, as some think, Christ is to be Lord of the body, to have property in it and dominion over it, having assumed a body and been made to partake of our nature, that he might be head of his church, and head over all things, [[Hebrews 2#5]]; [[Hebrews 2#18]]. Note, We must take care that we do not use what belongs to Christ as if it were our own, and much less to his dishonour.
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2. Some understand this last passage, *The Lord is for the body,* thus: He is for its resurrection and glorification, according to what follows, [[1 Corinthians 6#14]], which is a second argument against this sin, the honour intended to be put on our bodies: *God hath both raised up our Lord, and will raise us up by his power* ([[1 Corinthians 6#14]]), by the power of him who *shall change our vile body, and make it like to his glorious body by that power whereby he is able to subdue all things to himself,* [[Philippians 3#21]]. It is an honour done to the body that Jesus Christ was raised from the dead: and it will be an honour to our bodies that they will be raised. Let us not abuse those bodies by sin, and make them vile, which, if they be kept pure, shall, notwithstanding their present vileness, be made like to *Christ's glorious body.* Note, The hopes of a resurrection to glory should restrain Christians from dishonouring their bodies by fleshly lusts.
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3. A third argument is the honour already put on them: *Know you not that your bodies are the members of Christ?* [[1 Corinthians 6#15]]. If the soul be united to Christ by faith, the whole man is become a member of his mystical body. The body is in union with Christ as well as the soul. How honourable is this to the Christian! His very flesh is a part of the mystical body of Christ. Note, It is good to know in what honourable relations we stand, that we may endeavour to become them. *But now,* says the apostle, *shall I take the members of Christ, and make them the members of a harlot? God forbid.* Or, *take away* the members of Christ? Would not this be a gross abuse, and the most notorious injury? Would it not be dishonouring Christ, and dishonouring ourselves to the very last degree? What, make a Christ's members the members of a harlot, prostitute them to so vile a purpose! The thought is to be abhorred. God forbid. *Know you not that he who is joined to a harlot is one body* with hers? *For two,* says he, *shall be one flesh. But he who is joined to the Lord is one spirit,*[[1 Corinthians 6#16..17]]. Nothing can stand in greater opposition to the honourable relations and alliances of a Christian man than this sin. He is joined to the Lord in union with Christ, and made partaker by faith of his Spirit. One spirit lives and breathes and moves in the head and members. Christ and his faithful disciples are one, [[John 17#21..22]]. *But he that is joined to a harlot is one body, for two shall be one flesh,* by carnal conjunction, which was ordained of God only to be in a married state. Now shall one in so close a union with Christ as to be one spirit with him yet be so united to a harlot as to become one flesh with her? Were not this a vile attempt to make a union between Christ and harlots? And can a greater indignity he offered to him or ourselves? Can any thing be more inconsistent with our profession or relation? Note, The sin of fornication is a great injury in a Christian to his head and lord, and a great reproach and blot on his profession. It is no wonder therefore that the apostle should say, "*Flee fornication* ([[1 Corinthians 6#18]]), avoid it, keep out of the reach of temptations to it, of provoking objects. Direct the eyes and mind to other things and thoughts." *Alia vitia pugnando, sola libido fugiendo vincitur-- Other vices may be conquered in fight, this only by flight;* so speak many of the fathers.
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4. A fourth argument is that it is a sin against our own bodies. *Every sin that a man does is without the body; he that committeth fornication sinneth against his own body* ([[1 Corinthians 6#18]]); every sin, that is, every other sin, every external act of sin besides, is without the body. It is not so much an abuse of the body as of somewhat else, as of wine by the drunkard, food by the glutton, &c. Nor does it give the power of the body to another person. Nor does it so much tend to the reproach of the body and render it vile. This sin is in a peculiar manner styled uncleanness, pollution, because no sin has so much external turpitude in it, especially in a Christian. He sins against his own body; he defiles it, he degrades it, making it one with the body of that vile creature with whom he sins. He casts vile reproach on what he Redeemer has dignifies to the last degree by taking it into union with himself. Note, We should not make our present vile bodies more vile by sinning against them.
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5. The fifth argument against this sin is that the bodies of Christians are *the temples of the Holy Ghost which is in them, and which they have of God,* [[1 Corinthians 6#19]]. He that is joined to Christ is one spirit. He is yielded up to him, is consecrated thereby, and set apart for his use, and is hereupon possessed, and occupied, and inhabited, by his Holy Spirit. This is the proper notion of a temple-- a place where God dwells, and sacred to his use, by his own claim and his creature's surrender. Such temples real Christians are of the Holy Ghost. Must he not therefore be God? But the inference is plain that hence we are not our own. We are yielded up to God, and possessed by and for God; nay, and this is virtue of a purchase made of us: *You are bought with a price.* In short, our bodies were made for God, they were purchased for him. If we are Christians indeed they are yielded to him, and he inhabits and occupies them by his Spirit: so that our bodies are not our own, but his. And shall we desecrate his temple, defile it, prostitute it, and offer it up to the use and service of a harlot? Horrid sacrilege! This is robbing God in the worst sense. Note, The temple of the Holy Ghost must be kept holy. Our bodies must be kept as his whose they are, and fit for his use and residence.
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6. The apostle argues from the obligation we are under *to glorify God both with our body and spirit, which are his,* [[1 Corinthians 6#20]]. He made both, he bought both, and therefore both belong to him and should be used and employed for him, and therefore should not be defiled, alienated from him, and prostituted by us. No, they must be kept as vessels fitted for our Master's use. We must look upon our whole selves as holy to the Lord, and must use our bodies as property which belongs to him and is sacred to his use and service. We are to honour *him with our bodies and spirits, which are his;* and therefore, surely, must abstain from fornication; and not only from the outward act, but from the *adultery of the heart,* as our Lord calls it, [[Matthew 5#28]]. Body and spirit are to be kept clean, that God may be honoured by both. But God is dishonoured when either is defiled by so beastly a sin. Therefore flee fornication, nay, and every sin. Use your bodies for the glory and service of their Lord and Maker. Note, We are not proprietors of ourselves, nor have power over ourselves, and therefore should not use ourselves according to our own pleasure, but according to his will, and for his glory, *whose we are, and whom we should serve,* [[Acts 27#23]].
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@ -0,0 +1,94 @@
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# Chapter Introduction
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In this chapter the apostle answers some cases proposed to him by the Corinthians about marriage. He,
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1. Shows them that marriage was appointed as a remedy against fornication, and therefore that persons had better marry than burn, [[1 Corinthians 7#1..9]].
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2. He gives direction to those who are married to continue together, though they might have an unbelieving relative, unless the unbeliever would part, in which case a Christian would not be in bondage, [[1 Corinthians 7#10..16]].
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3. He shows them that becoming Christians does not change their external state; and therefore advises every one to continue, in the general, in that state in which he was called, [[1 Corinthians 7#17..24]].
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4. He advises them, by reason of the present distress, to keep themselves unmarried; hints the shortness of time, and how they should improve it, so as to grow dead and indifferent to the comforts of the world; and shows them how worldly cares hinder their devotions, and distract them in the service of God, [[1 Corinthians 7#25..35]].
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5. He directs them in the disposal of their virgins, [[1 Corinthians 7#36..38]].
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6. And closes the chapter with advice to widows how to dispose of themselves in that state, [[1 Corinthians 7#39..40]].
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# Against Fornication. (a. d. 57.)
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## Verses: 1 - 9
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1 Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. 2 Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. 3 Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. 4 The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife. 5 Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency. 6 But I speak this by permission, and not of commandment. 7 For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that. 8 I say therefore to the unmarried and widows, It is good for them if they abide even as
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1. 9 But if they cannot contain, let them marry: for it is better to marry than to burn.
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The apostle comes now, as a faithful and skilful casuist, to answer some cases of conscience which the Corinthians had proposed to him. Those were *things whereof they wrote to him,* [[1 Corinthians 7#1]]. As the lips of ministers should *keep knowledge,* so the people should *ask the law at their mouths.* The apostle was as ready to resolve as they were to propose their doubts. In the former chapter, he warns them to avoid fornication; here he gives some directions about marriage, the remedy God had appointed for it. He tells them in general,
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1. That it was good, in that juncture of time at least, to abstain from marriage altogether: *It is good for a man not to touch a woman* (not to take her to wife), by good here not understanding what is so conformable to the mind and will of God as if to do otherwise were sin, an extreme into which many of the ancients have run in favour of celibacy and virginity. Should the apostle be understood in this sense, he would contradict much of the rest of his discourse. But it is good, that is, either abstracting from circumstances there are many things in which the state of celibacy has the advantage above the marriage state; or else *at this juncture,* by reason of the distress of the Christian church, it would be a convenience for Christians to keep themselves single, provided they have the gift of continency, and at the same time can keep themselves chaste. The expression also may carry in it an intimation that Christians must avoid all occasions of this sin, and flee all fleshly lusts, and incentives to them; must neither look on nor touch a woman, so as to provoke lustful inclinations. Yet,
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2. He informs them that marriage, and the comforts and satisfactions of that state, are by divine wisdom prescribed for preventing fornication ([[1 Corinthians 7#2]]), ***Porneias***-- *Fornications,* all sorts of lawless lust. To avoid these, *Let every man,* says he, *have his own wife, and every woman her own husband;* that is, marry, and confine themselves to their own mates. And, when they are married, let each render the other *due benevolence* ([[1 Corinthians 7#3]]), consider the disposition and exigency of each other, and render conjugal duty, which is owing to each other. For, as the apostle argues ([[1 Corinthians 7#4]]), in the married state neither person has power over his own body, but has delivered it into the power of the other, the wife hers into the power of the husband, the husband his into the power of the wife. Note, Polygamy, or the marriage of more persons than one, as well as adultery, must be a breach of marriage-covenants, and a violation of the partner's rights. And therefore they should not defraud one another of the use of their bodies, nor any other of the comforts of the conjugal state, appointed of God for keeping *the vessel in sanctification and honour,* and preventing the lusts of uncleanness, except it be *with mutual consent* ([[1 Corinthians 7#5]]) and *for a time* only, while they employ themselves in some extraordinary duties of religion, *or give themselves to fasting and prayer.* Note, Seasons of deep humiliation require abstinence from lawful pleasures. But this separation between husband and wife must not be for a continuance, lest they expose themselves to Satan's temptations, by reason of their incontinence, or inability to contain. Note, Persons expose themselves to great danger by attempting to perform what is above their strength, and at the same time not bound upon them by any law of God. If they abstain from lawful enjoyments, they may be ensnared into unlawful ones. The remedies God hath provided against sinful inclinations are certainly best.
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3. The apostle limits what he had said about *every man's having his own wife,* &c. ([[1 Corinthians 7#2]]): *I speak this by permission, not of command.* He did not lay it as an injunction upon every man to marry without exception. Any man might marry. No law of God prohibited the thing. But, on the other hand, not law bound a man to marry so that he sinned if he did not; I mean, unless his circumstances required it for preventing the lust of uncleanness. It was a thing in which men, by the laws of God, were in a great measure left at liberty. And therefore Paul did not bind every man to marry, though every man had an allowance. No, he *could wish all men were as himself* ([[1 Corinthians 7#7]]), that is, single, and capable of living continently in that state. There were several conveniences in it, which at that season, if not at others, made it more eligible in itself. Note, It is a mark of true goodness to wish all men as happy as ourselves. But it did not answer the intentions of divine Providence as well for all men to have as much command of this appetite as Paul had. It was a gift vouchsafed to such persons as Infinite Wisdom thought proper: *Every one hath his proper gift of God, one after this manner and another after that.* Natural constitutions vary; and, where there may not be much difference in the constitution, different degrees of grace are vouchsafed, which may give some a greater victory over natural inclination than others. Note, The gifts of God, both in nature and grace, are variously distributed. Some have them after this manner and some after that. Paul could wish all men were as himself, but *all men cannot receive such a saying, save those to whom it is given,* [[Matthew 19#11]].
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4. He sums up his sense on this head ([[1 Corinthians 7#9..10]]): *I say therefore to the unmarried and widows,* to those in a state of virginity or widowhood, *It is good for them if they abide even as
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1.* There are many conveniences, and especially at this juncture, in a single state, to render it preferable to a married one. It is convenient therefore *that the unmarried abide as I,* which plainly implies that Paul was at that time unmarried. *But, if they cannot contain, let them marry; for it is better to marry than to burn.* This is God's remedy for lust. The fire may be quenched by the means he has appointed. And marriage, with all its inconveniences, is much better than to burn with impure and lustful desires. *Marriage is honourable in all;* but it is a duty in those who cannot contain nor conquer those inclinations.
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# Inviolability of the Marriage Bond. (a. d. 57.)
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## Verses: 10 - 16
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10 And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: 11 But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife. 12 But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. 13 And the woman which hath a husband that believeth not, and if he be pleased to dwell with her, let her not leave him. 14 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. 15 But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace. 16 For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?
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In this paragraph the apostle gives them direction in a case which must be very frequent in that age of the world, especially among the Jewish converts; I mean whether they were to live with heathen relatives in a married state. Moses's law permitted divorce; and there was a famous instance in the Jewish state, when the people were obliged to put away their idolatrous wives, [[Ezra 10#3]]. This might move a scruple in many minds, whether converts to Christianity were not bound to put away or desert their mates, continuing infidels. Concerning this matter the apostle here gives direction. And,
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1. In general, he tells them that marriage, by Christ's command, is for life; and therefore those who are married must not think of separation. The wife *must not depart from the husband* ([[1 Corinthians 7#10]]), nor the *husband put away his wife,* [[1 Corinthians 7#11]]. This *I command,* says the apostle; *yet not I, but the Lord.* Not that he commanded any thing of his own head, or upon his own authority. Whatever he commanded was the Lord's command, dictated by his Spirit and enjoined by his authority. But his meaning is that the Lord himself, with his own mouth, had forbidden such separations, [[Matthew 5#32]]; [[Matthew 19#9]]; [[Mark 10#11]]; [[Luke 16#18]]. Note, Man and wife cannot separate at pleasure, nor dissolve, when they will, their matrimonial bonds and relation. They must not separate for any other cause than what Christ allows. And therefore the apostle advises that if any woman had been separated, either by a voluntary act of her own or by an act of her husband, she should continue unmarried, and seek reconciliation with her husband, that they might cohabit again. Note, Husbands and wives should not quarrel at all, or should be quickly reconciled. They are bound to each other for life. The divine law allows of no separation. They cannot throw off the burden, and therefore should set their shoulders to it, and endeavour to make it as light to each other as they can.
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2. He brings the general advice home to the case of such as had an unbelieving mate ([[1 Corinthians 7#12]]): *But to the rest speak I, not the Lord;* that is, the Lord had not so expressly spoken to this case as to the former divorce. It does not mean that the apostle spoke without authority from the Lord, or decided this case by his own wisdom, without the inspiration of the Holy Ghost. He closes this subject with a declaration to the contrary ([[1 Corinthians 7#40]]), I think *also that I have the Spirit of God.* But, having thus prefaced his advice, we may attend,
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1. To the advice itself, which is that if an unbelieving husband or wife were pleased to dwell with a Christian relative, the other should not separate. The husband should not put away an unbelieving wife, nor the wife leave an unbelieving husband, [[1 Corinthians 7#12..13]]. The Christian calling did not dissolve the marriage covenant, but bind it the faster, by bringing it back to the original institution, limiting it to two persons, and binding them together for life. The believer is not by faith in Christ loosed from matrimonial bonds to an unbeliever, but is at once bound and made apt to be a better relative. But, though a believing wife or husband should not separate from an unbelieving mate, yet if the unbelieving relative desert the believer, and no means can reconcile to a cohabitation, in such *a case a brother or sister is not in bondage* ([[1 Corinthians 7#15]]), not tied up to the unreasonable humour, and bound servilely to follow or cleave to the malicious deserter, or not bound to live unmarried after all proper means for reconciliation have been tried, at least of the deserter contract another marriage or be guilty of adultery, which was a very easy supposition, because a very common instance among the heathen inhabitants of Corinth. In such a case the deserted person must be free to marry again, and it is granted on all hands. And some think that such a malicious desertion is as much a dissolution of the marriage-covenant as death itself. For how is it possible that *the two shall be one flesh* when the one is maliciously bent to part from or put away the other? Indeed, the deserter seems still bound by the matrimonial contract; and therefore the apostle says ([[1 Corinthians 7#11]]), *If the woman depart from her husband* upon the account of his infidelity, *let her remain unmarried.* But the deserted party seems to be left more at liberty (I mean supposing all the proper means have been used to reclaim the deserter, and other circumstances make it necessary) to marry another person. It does not seem reasonable that they should be still bound, when it is rendered impossible to perform conjugal duties or enjoy conjugal comforts, through the mere fault of their mate: in such a case marriage would be a state of servitude indeed. But, whatever liberty be indulged Christians in such a case as this, they are not allowed, for the mere infidelity of a husband or wife, to separate; but, if the unbeliever be willing, they should continue in the relation, and cohabit as those who are thus related. This is the apostle's general direction.
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2. We have here the reasons of this advice.
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1. Because the relation or state is sanctified by the holiness of either party: *For the unbelieving husband is sanctified by the wife, and the unbelieving wife by the husband* ([[1 Corinthians 7#14]]), or *hath been sanctified.* The relation itself, and the conjugal use of each other, are sanctified to the believer. *To the pure all things are pure,* [[Titus 1#15]]. Marriage is a divine institution; it is a compact for life, by God's appointment. Had converse and congress with unbelievers in that relation defiled the believer, or rendered him or her offensive to God, the ends of marriage would have been defeated, and the comforts of it in a manner destroyed, in the circumstances in which Christians then were. But the apostle tells them that, though they were yoked with unbelievers, yet, if they themselves were holy, marriage was to them a holy state, and marriage comforts, even with an unbelieving relative, were sanctified enjoyments. It was no more displeasing to God for them to continue to live as they did before, with their unbelieving or heathen relation, than if they had become converts together. If one of the relatives had become holy, nothing of the duties or lawful comforts of the married state could defile them, and render them displeasing to God, though the other were a heathen. He is sanctified for the wife's sake. She is sanctified for the husband's sake. Both are one flesh. He is to be reputed clean who is one flesh with her that is holy, and *vice versâ: Else were your children unclean, but now are they holy* ([[1 Corinthians 7#14]]), that is, they would be heathen, out of the pale of the church and covenant of God. They would not be of the holy seed (as the Jews are called, [[Isaiah 6#13]]), but common and unclean, in the same sense as heathens in general were styled in the apostle's vision, [[Acts 10#28]]. This way of speaking is according to the dialect of the Jews, among whom a child begotten by parents yet heathens, was said to be begotten *out of holiness;* and a child begotten by parents made proselytes was said to be begotten *intra sanctitatem-- within the holy enclosure.* Thus Christians are called commonly *saints;* such they are by profession, separated to be a peculiar people of God, and as such distinguished from the world; and therefore the children born to Christians, though married to unbelievers, are not to be reckoned as part of the world, but of the church, a holy, not a common and unclean seed. "Continue therefore to live even with unbelieving relatives; for, if you are holy, the relation is so, the state is so, you may make a holy use even of an unbelieving relative, in conjugal duties, and your seed will be holy too." What a comfort is this, where both relatives are believers!
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2. Another reason is that *God hath called Christians to peace,*[[1 Corinthians 7#15]]. The Christian religion obliges us to act peaceably in all relations, natural and civil. We are bound, *as much as in us lies, to live peaceably with all men* ([[Romans 12#18]]), and therefore surely to promote the peace and comfort of our nearest relatives, those with whom we are one flesh, nay, though they should be infidels. Note, It should be the labour and study of those who are married to make each other as easy and happy as possible.
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3. A third reason is that it is possible for the believing relative to be an instrument of the other's salvation ([[1 Corinthians 7#16]]): *What knowest thou, O wife, whether thou shalt save thy husband?* Note, It is the plain duty of those in so near a relation to seek the salvation of those to whom they are related. "Do not separate. There is other duty now called for. The conjugal relation calls for the most close and endeared affection; it is a contract for life. And should a Christian desert a mate, when an opportunity offers to give the most glorious proof of love? Stay, and labour heartily for the conversion of thy relative. Endeavour to save a soul. Who knows but this may be the event? It is not impossible. And, though there be no great probability, saving a soul is so good and glorious a service that the bare possibility should put one on exerting one's self." Note, Mere possibility of success should be a sufficient motive with us to use our diligent endeavours for saving the souls of our relations. "*What know I but I may save his soul?* should move me to attempt it."
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# Christian Contentment. (a. d. 57.)
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## Verses: 17 - 24
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17 But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches. 18 Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. 19 Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. 20 Let every man abide in the same calling wherein he was called. 21 Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. 22 For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant. 23 Ye are bought with a price; be not ye the servants of men. 24 Brethren, let every man, wherein he is called, therein abide with God.
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Here the apostle takes occasion to advise them to continue in the state and condition in which Christianity found them, and in which they became converts to it. And here,
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1. He lays down this rule in general-- *as God hath distributed to every one.* Note, Our states and circumstances in this world are distributions of divine Providence. *This fixes the bounds of men's habitations,* and orders their steps. God setteth up and pulleth down. And again, *As the Lord hath called every one, so let him walk.* Whatever his circumstances or condition was when he was converted to Christianity, let him abide therein, and suit his conversation to it. The rules of Christianity reach every condition. And in every state a man may live so as to be a credit to it. Note, It is the duty of every Christian to suit his behaviour to his condition and the rules of religion, to be content with his lot, and conduct himself in his rank and place as becomes a Christian. The apostle adds that this was a general rule, to be observed at all times and in all places; *So ordain I in all churches.*
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2. He specifies particular cases; as,
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1. That of circumcision. *Is any man called being circumcised? Let him not be uncircumcised. Is any man called being uncircumcised? Let him not be circumcised.* It matters not whether a man be a Jew or Gentile, within the covenant of peculiarity made with Abraham or without it. He who is converted, being a Jew, has no need to give himself uneasiness upon that head, and wish himself uncircumcised. Nor, is he who is converted from Gentilism under an obligation to be circumcised: nor should he be concerned because he wants that mark of distinction which did heretofore belong to the people of God. For, as the apostle goes on, *circumcision is nothing, and uncircumcision is nothing, but keeping the commandments of God,* [[1 Corinthians 7#19]]. In point of acceptance with God, it is neither here nor there whether men be circumcised or not. Note, It is practical religion, sincere obedience to the commands of God, on which the gospel lays stress. External observances without internal piety are as nothing. Therefore let every man abide *in the calling* (the state) *wherein he was called,* [[1 Corinthians 7#20]].
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2. That of servitude and freedom. It was common in that age of the world for many to be in a state of slavery, bought and sold for money, and so the property of those who purchased them. "Now," says the apostle, "*art thou called being a servant? Care not for it.* Be not over-solicitous about it. It is not inconsistent with thy duty, profession, or hopes, as a Christian. *Yet, if thou mayest be made free, use it rather,*" [[1 Corinthians 7#21]]. There are many conveniences in a state of freedom above that of servitude: a man has more power over himself, and more command of his time, and is not under the control of another lord; and therefore liberty is the more eligible state. But men's outward condition does neither hinder nor promote their acceptance with God. For he that is called *being a servant is the Lord's freed-man*-- ***apeleutheros,*** *as he that is called being free is the Lord's servant.* Though he be not discharged from his master's service, he is freed from the dominion and vassalage of sin. Though he be not enslaved to Christ, yet he is bound to yield himself up wholly to his pleasure and service; and yet that service is perfect freedom. Note, Our comfort and happiness depend on what we are to Christ, not what we are in the world. The goodness of our outward condition does not discharge us from the duties of Christianity, nor the badness of it debar us from Christian privileges. He who is a slave may yet be a Christian freeman; he who is a freeman may yet be Christ's servant. He is bought with a price, and should not therefore be the servant of man. Not that he must quit the service of his master, or not take all proper measures to please him (this were to contradict the whole scope of the apostle's discourse); but he must not be so the servant of men but that Christ's will must be obeyed, and regarded, more than his master's. He has paid a much dearer price for him, and has a much fuller property in him. He is to be served and obeyed without limitation or reserve. Note, The servants of Christ should be at the absolute command of no other master besides himself, should serve no man, any further than is consistent with their duty to him. *No man can serve two masters.* Though some understand this passage of persons being bought out of slavery by the bounty and charity of fellow-Christians; and read the passage thus, *Have you been redeemed out of slavery with a price? Do not again become enslaved;* just as before he had advised that, if in slavery they had any prospect of being made free, they should choose it rather. This meaning the words will bear, but the other seems the more natural. See [[1 Corinthians 6#20]].
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3. He sums up his advice: *Let every man wherein he is called abide therein with God,* [[1 Corinthians 7#24]]. This is to be understood of the state wherein a man is converted to Christianity. No man should make his faith or religion an argument to break through any natural or civil obligations. He should quietly and comfortably abide in the condition in which he is; and this he may well do, when he may abide therein with God. Note, The special presence and favour of God are not limited to any outward condition or performance. He may enjoy it who is circumcised; and so may he who is uncircumcised. He who is bound may have it as well as he who is free. In this respect *there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian nor Scythian, bond nor free,* [[Colossians 3#11]]. The favour of God is not bound.
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|
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# Prudential Directions to Virgins. (a. d. 57.)
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## Verses: 25 - 35
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25 Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. 26 I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. 27 Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. 28 But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you. 29 But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; 30 And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; 31 And they that use this world, as not abusing it: for the fashion of this world passeth away. 32 But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: 33 But he that is married careth for the things that are of the world, how he may please his wife. 34 There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband. 35 And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.
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|
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The apostle here resumes his discourse, and gives directions to virgins how to act, concerning which we may take notice,
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1. Of the manner wherein he introduces them: "*Now concerning virgins I have no commandment of the Lord,* [[1 Corinthians 7#25]]. I have no express and universal law delivered by the Lord himself concerning celibacy; but *I give my judgment, as one who hath obtained mercy of the Lord to be faithful,*" namely, in the apostleship. He acted faithfully, and therefore his direction was to be regarded as a rule of Christ: for he gave judgment as one who was a faithful apostle of Christ. Though Christ had before delivered no universal law about that matter, he now gives direction by an inspired apostle, one who had obtained mercy of the Lord to be faithful. Note, Faithfulness in the ministry is owing to the grace and mercy of Christ. It is what Paul was ready to acknowledge upon all occasions: *I laboured more abundantly than they all; yet not I, but the grace of God which was with me,*[[1 Corinthians 15#10]]. And it is a great mercy which those obtain from God who prove faithful in the ministry of his word, either ordinary or extraordinary.
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2. The determination he gives, which, considering the present distress, was that a state of celibacy was preferable: *It is good for a man so to be,* that is, *to be single. I suppose,* says the apostle, or it is my opinion. It is worded with modesty, but delivered, notwithstanding, with apostolic authority. It is not the mere opinion of a private man, but the very determination of the Spirit of God in an apostle, though it be thus spoken. And it was thus delivered to give it the more weight. Those that were prejudiced against the apostle might have rejected this advice had it been given with a mere authoritative air. Note, Ministers do not lose their authority by prudent condescensions. They must become all things to all men, that they may do them the more good. *This is good,* says he, *for the present distress.* Christians, at the first planting of their religion, were grievously persecuted. Their enemies were very bitter against them, and treated them very cruelly. They were continually liable to be tossed and hurried by persecution. This being the then state of things, he did not think it so advisable for Christians that were single to change conditions. The married state would bring more care and cumber along with it ([[1 Corinthians 7#33..34]]), and would therefore make persecution more terrible, and render them less able to bear it. Note, Christians, in regulating their conduct, should not barely consider what is lawful in itself, but what may be expedient for them.
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3. Notwithstanding he thus determines, he is very careful to satisfy them that he does not condemn marriage in the gross, nor declare it unlawful. And therefore, though he says, "If thou *art loosed from a wife* (in a single state, whether bachelor or widower, virgin or widow) *do not seek a wife,* do not hastily change conditions;" yet he adds, "*If thou art bound to a wife, do not seek to be loosed.* It is thy duty to continue in the married relation, and do the duties of it." And though such, if they were called to suffer persecution, would find peculiar difficulties in it; yet, to avoid these difficulties, they must not cast off nor break through the bonds of duty. Duty must be done, and God trusted with events. But to neglect duty is the way to put ourselves out of the divine protection. He adds therefore, *I thou marry thou hast not sinned; or if a virgin marry she hath not sinned: but such shall have trouble in the flesh.* Marrying is not in itself a sin, but marrying at that time was likely to bring inconvenience upon them, and add to the calamities of the times; and therefore he thought it advisable and expedient that such as could contain should refrain from it; but adds that he would not lay celibacy on them as a yoke, nor, by seeming to urge it too far, draw them into any snare; and therefore says, *But I spare you.* Note, How opposite in this are the papist casuists to the apostle Paul! They forbid many to marry, and entangle them with vows of celibacy, whether they can bear the yoke or no.
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4. He takes this occasion to give general rules to all Christians to carry themselves with a holy indifferency towards the world, and every thing in it.
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1. *As to relations:* Those *that had wives must be as though they had none;* that is, they must not set their hearts too much on the comforts of the relation; they must be as though they had none. They know not how soon they shall have none. This advice must be carried into every other relation. Those that have children should be as though they had none. Those that are their comfort now may prove their greatest cross. And soon may the flower of all comforts be cut down.
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2. As to afflictions: *Those that weep must be as though they wept not;* that is, we must not be dejected too much with any of our afflictions, nor indulge ourselves in the sorrow of the world, but keep up a holy joy in God in the midst of all our troubles, so that even in sorrow the heart may be joyful, and the end of our grief may be gladness. *Weeping may endure for a night, but joy will come in the morning.* If we can but get to heaven at last, *all tears shall be wiped from our eyes;* and the prospect of it now should make us moderate our sorrows and refrain our tears.
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3. As to worldly enjoyments: *Those that rejoice should be as though they rejoiced not;* that is, they should not take too great a complacency in any of their comforts. They must be moderate in their mirth, and sit loose to the enjoyments they most value. Here is not their rest, nor are these things their portion; and therefore their hearts should not be set on them, nor should they place their solace or satisfaction in them.
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4. As to worldly traffic and employment: *Those that buy must be as though they possessed not.* Those that prosper in trade, increase in wealth, and purchase estates, should hold these possessions as though they held them not. It is but setting their hearts on that which is not ([[Proverbs 23#5]]) to do otherwise. Buying and possessing should not too much engage our minds. They hinder many people altogether from minding the better part. Purchasing land and trying oxen kept the guests invited from the wedding-supper, [[Luke 14#18..19]]. And, when they do not altogether hinder men from minding their chief business, they do very much divert them from a close pursuit. Those are most likely to run so as to obtain the prize who ease their minds of all foreign cares and cumbrances.
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5. As to all worldly concerns: *Those that use this world as not abusing it,* [[1 Corinthians 7#31]]. The world may be used, but must not be abused. It is abused when it is not used to those purposes for which it is given, to honour God and do good to men-- when, instead of being oil to the wheels of our obedience, it is made fuel to lust-- when, instead of being a servant, it is made our master, our idol, and has that room in our affections which should be reserved for God. And there is great danger of abusing it in all these respects, if our hearts are too much set upon it. We must keep the world as much as may be out of our hearts, that we may not abuse it when we have it in our hands.
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5. He enforces these advices with two reasons:--
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1. *The time is short,* [[1 Corinthians 7#29]]. We have but little time to continue in this world; but a short season for possessing and enjoying worldly things; ***kairos synestalmenos.*** It is contracted, reduced to a narrow compass. It will soon be gone. It is just ready to be wrapped up in eternity. Therefore do not set your hearts on worldly enjoyments. Do not be overwhelmed with worldly cares and troubles. Possess what you must shortly leave without suffering yourselves to be possessed by it. Why should your hearts be much set on what you must quickly resign?
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2. *The fashion of this world passeth away* ([[1 Corinthians 7#31]]), ***schema***-- *the habit,* figure, appearance, of the world, passeth away. It is daily changing countenance. It is in a continual flux. It is not so much a world as the appearance of one. All is show, nothing solid in it; and it is transient show too, and will quickly be gone. How proper and powerful an argument is this to enforce the former advice! How irrational is it to be affected with the images, the fading and transient images, of a dream! *Surely man walketh in a vain show* ([[Psalms 39#6]]), in an image, amidst the faint and vanishing appearances of things. And should he be deeply affected, or grievously afflicted, with such a scene?
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6. He presses his general advice by warning them against the embarrassment of worldly cares: *But I would have you without carefulness,* [[1 Corinthians 7#32]]. Indeed to be careless is a fault; a wise concern about worldly interests is a duty; but to be careful, full of care, to have an anxious and perplexing care about them, is a sin. All that care which disquiets the mind, and distracts it in the worship of God, is evil; for God must *be attended upon without distraction,* [[1 Corinthians 7#35]]. The whole mind should be engaged when God is worshipped. The work ceases while it diverts to any thing else, or is hurried and drawn hither and thither by foreign affairs and concerns. Those who are engaged in divine worship should attend to this very thing, should make it their whole business. But how is this possible when the mind is swallowed up of the cares of this life? Note, It is the wisdom of a Christian so to order his outward affairs, and choose such a condition in life, as to be without distracting cares, that he may attend upon the Lord with a mind at leisure and disengaged. This is the general maxim by which the apostle would have Christians govern themselves. In the application of it Christian prudence must direct. That condition of life is best for every man which is best for his soul, and keeps him most clear of the cares and snares of the world. By this maxim the apostle solves the case put to him by the Corinthians, whether it were advisable to marry? To this he says, That, by reason of the present distress, and it may be in general, at that time, when Christians were married to infidels, and perhaps under a necessity of being so, if married at all: I say, in these circumstances, to continue unmarried would be the way to free themselves from any cares and incumbrances, and allow them more vacation for the service of God. Ordinarily, the less care we have about the world the more freedom we have for the service of God. Now the married state at that time (if not at all times) did bring most worldly care along with it. *He that is married careth for the things of the world, that he may please his wife,* [[1 Corinthians 7#33]]. *And she that is married careth for the things of the world, how she may please her husband.* But the unmarried man and woman mind the things of the Lord, that they may please the Lord, and be holy both in body and spirit, [[1 Corinthians 7#32]]; [[1 Corinthians 7#34]]. Not but the married person may be holy both in body and spirit too. Celibacy is not in itself a state of greater purity and sanctity than marriage; but the unmarried would be able to make religion more their business at that juncture, because they would have less distraction from worldly cares. Marriage is that condition of life that brings care along with it, though sometimes it brings more than at others. It is the constant care of those in that relation to please each other; though this is more difficult to do at some reasons, and in some cases, than in others. At that season, therefore, the apostle advises that those who were single should abstain from marriage, if they were under no necessity to change conditions. And, where the same reason is plain at other times, the rule is as fit to be observed. And the very same rule must determine persons for marriage where there is the same reason, that is, if in the unmarried state persons are likely to be more distracted in the service of God than if they were married, which is a case supposable in many respects. This is the general rule, which every one's discretion must apply to his own particular case; and by it should he endeavour to determine, whether it be for marriage or against. That condition of life should be chosen by the Christian in which it is most likely he will have the best helps, and the fewest hindrances, in the service of God and the affairs of his own salvation.
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|
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# Prudential Directions to the Unmarried. (a. d. 57.)
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|
||||
## Verses: 36 - 38
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36 But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry. 37 Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well. 38 So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.
|
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|
||||
In this passage the apostle is commonly supposed to give advice about the disposal of children in marriage, upon the principle of his former determination. In this view the general meaning is plain. It was in that age, and those parts of the world, and especially among the Jews, reckoned a disgrace for a woman to remain unmarried past a certain number of years: it gave a suspicion of somewhat that was not for her reputation. "Now," says the apostle, "if any man thinks he behaves unhandsomely towards his daughter, and that it is not for her credit to remain unmarried, when she is of full age, and that upon this principle it is needful to dispose of her in marriage, he may use his pleasure. It is no sin in him to dispose of her to a suitable mate. But if a man has determined in himself to keep her a virgin, and stands to this determination, and is under no necessity to dispose of her in marriage, but is at liberty, with her consent, to pursue his purpose, he does well in keeping her a virgin. In short, he that gives her in marriage does well; but he that keeps her single, if she can be easy and innocent in such a state, does what is better; that is, more convenient for her in the present state of things, if not at all times and seasons." Note,
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|
||||
1. Children should be at the disposal of their parents, and not dispose of themselves in marriage. Yet,
|
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2. Parents should consult their children's inclinations, both to marriage in general and to the person in particular, and not reckon they have uncontrollable power to do with them, and dictate to them, as they please.
|
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3. It is our duty not only to consider what is lawful, but in many cases, at least, what is fit to be done, before we do it.
|
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But I think the apostle is here continuing his former discourse, and advising unmarried persons, who are at their own disposal, what to do, the man's virgin being meant of his virginity. ***Terein ten heautou parthenon*** seems to be rather meant of preserving his own virginity than keeping his daughter a virgin, though it be altogether uncommon to use the word in this sense. Several other reasons may be seen in Locke and Whitby, by those who will consult them. And it was a common matter of reproach among Jews and civilized heathens, for a man to continue single beyond such a term of years, though all did not agree in limiting the single life to the same term. The general meaning of the apostle is the same, that it was no sin to marry, if a man thought there was a necessity upon, to avoid popular reproach, much less to avoid the hurrying fervours of lust. But he that was in his own power, stood firm in his purpose, and found himself under no necessity to marry, would, at that season, and in the circumstances of Christians at that time, at least, make a choice every way most for his own conveniency, ease, and advantage, as to his spiritual concerns. And it is highly expedient, if not a duty, for Christians to be guided by such a consideration.
|
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|
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|
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# Prudential Directions to Widows. (a. d. 57.)
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|
||||
## Verses: 39 - 40
|
||||
39 The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord. 40 But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.
|
||||
|
||||
The whole is here closed up with advice to widows: *As long as the husband liveth the wife is bound by the law,* confined to one husband, and bound to continue and cohabit with him. Note, The marriage-contract is for life; death only can annul the bond. *But, the husband being dead, she is at liberty to marry whom she will.* There is no limitation by God's law to be married only for such a number of times. It is certain, from this passage, that second marriages are not unlawful; for then the widow could not be at liberty to marry whom she pleased, nor to marry a second time at all. But the apostle asserts she has such a liberty, when her husband is dead, only with a limitation that *she marry in the Lord.* In our choice of relations, and change of conditions, we should always have an eye to God. Note, Marriages are likely to have God's blessing only when they are made in the Lord, when persons are guided by the fear of God, and the laws of God, and act in dependence on the providence of God, in the change and choice of a mate-- when they can look up to God, and sincerely seek his direction, and humbly hope for his blessing upon their conduct. *But she is happier,* says the apostle, *if she so abide* (that is, continue a widow) *in my judgment; and I think I have the Spirit of God,* [[1 Corinthians 7#40]]. At this juncture, at least, if not ordinarily, it will be much more for the peace and quiet of such, and give them less hindrance in the service of God, to continue unmarried. And this, he tells them, was by inspiration of the Spirit. "Whatever your false apostles may think of me, I think, and have reason to know, that I have the Spirit of God." Note, Change of condition in marriage is so important a matter that it ought not to be made but upon due deliberation, after careful consideration of circumstances, and upon very probable grounds, at least, that it will be a change to advantage in our spiritual concerns.
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|
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@ -0,0 +1,39 @@
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# Chapter Introduction
|
||||
|
||||
The apostle, in this chapter, answers another case proposed to him by some of the Corinthians, about eating those things that had been sacrificed to idols.
|
||||
|
||||
1. He hints at the occasion of this case, and gives a caution against too high an esteem of their knowledge, [[1 Corinthians 8#1..3]].
|
||||
2. He asserts the vanity of idols, the unity of the Godhead, and the sole mediation of Christ between God and man, [[1 Corinthians 8#4..6]].
|
||||
3. He tells them that upon supposition that it were lawful in itself to eat of things offered to idols (for that they themselves are nothing), yet regard must be had to the weakness of Christian brethren, and nothing done that would lay a stumbling block before them, and occasion their sin and destruction, [[1 Corinthians 8#7..13]].
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|
||||
# On Things Offered to Idols. (a. d. 57.)
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|
||||
## Verses: 1 - 3
|
||||
1 Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth. 2 And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. 3 But if any man love God, the same is known of him.
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The apostle comes here to the case of things that had been offered to idols, concerning which some of them sought satisfaction: a case that frequently occurred in that age of Christianity, when the church of Christ was among the heathen, and the Israel of God must live among the Canaanites. For the better understanding of it, it must be observed that it was a custom among the heathens to make feasts on their sacrifices, and not only to eat themselves, but invite their friends to partake with them. These were usually kept in the temple, where the sacrifice was offered ([[1 Corinthians 8#10]]), and, if any thing was left when the feast ended, it was usual to carry away a portion to their friends; what remained, after all, belonged to the priests, who sometimes sold it in the markets. See [[1 Corinthians 10#25]]. Nay, feasts, as Athenæus informs us, were always accounted, among the heathen, sacred and religious things, so that they were wont to sacrifice before all their feasts; and it was accounted a very profane thing among them, ***athyta esthiein,*** to eat at their private tables any meat whereof they had not first sacrificed on such occasions. In this circumstance of things, while Christians lived among idolaters, had many relations and friends that were such, with whom they must keep up acquaintance and maintain good neighbourhood, and therefore have occasion to eat at their tables, what should they do if any thing that had been sacrificed should be set before them? What, if they should be invited to feast with them in their temples? It seems as if some of the Corinthians had imbibed an opinion that even this might be done, because they knew an idol was nothing in the world, [[1 Corinthians 8#4]]. The apostle seems to answer more directly to the case ([[1 Corinthians 10#1..22]]), and here to argue, upon supposition of their being right in this thought, against their abuse of their liberty to the prejudice of others; but he plainly condemns such liberty in [[1 Corinthians 10#1..22]]. The apostle introduces his discourse with some remarks about knowledge that seem to carry in them a censure of such pretences to knowledge as I have mentioned: *We know,* says the apostle, *that we all have knowledge* ([[1 Corinthians 8#1]]); as if he had said, "You who take such liberty are not the only knowing persons; we who abstain know as much as you of the vanity of idols, and that they are nothing; but we know too that the liberty you take is very culpable, and that even lawful liberty must be used with charity and not to the prejudice of weaker brethren." *Knowledge puffeth up, but charity edifieth,* [[1 Corinthians 8#1]]. Note,
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1. The preference of charity to conceited knowledge. That is best which is fitted to do the greatest good. Knowledge, or at least a high conceit of it, is very apt to swell the mind, to fill it with wind, and so puff it up. This tends to no good to ourselves, but in many instances is much to the hurt of others. But true love, and tender regard to our brethren, will put us upon consulting their interest, and acting as may be for their edification. Observe,
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2. That there is no evidence of ignorance more common than a conceit of knowledge: *If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.* He that knows most best understands his own ignorance, and the imperfection of human knowledge. He that imagines himself a knowing man, and is vain and conceited on this imagination, has reason to suspect that he knows nothing aright, *nothing as he ought to know it.* Note, It is one thing to know truth, and another to know it as we ought, so as duly to improve our knowledge. Much may be known when nothing is known to any good purpose, when neither ourselves nor others are the better for our knowledge. And those who think they know any thing, and grow fain hereupon, are of all men most likely to make no good use of their knowledge; neither themselves nor others are likely to be benefited by it. *But,* adds the apostle, *if any man love God, the same is known* of God. If any man love God, and is thereby influenced to love his neighbour, the same is known of God; that is, as some understand it, is made by him to know, is taught of God. Note, Those that love God are most likely to be taught of God, and be made by him to know as they ought. Some understand it thus: He shall be approved of God; he will accept him and have pleasure in him. Note, The charitable person is most likely to have God's favour. Those who love God, and for his sake love their brethren and seek their welfare, are likely to be beloved of God; and how much better is it to be approved of God than to have a vain opinion of ourselves!
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# On Eating Things Offered to Idols. (a. d. 57.)
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## Verses: 4 - 6
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4 As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. 5 For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) 6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.
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In this passage he shows the vanity of idols: *As to the eating of things that have been sacrificed to idols, we know that an idol is nothing in the world;* or, there is no idol in the world; or, an idol can do nothing in the world: for the form of expression in the original is elliptical. The meaning in the general is, that heathen idols have no divinity in them; and therefore the Old Testament they are commonly called *lies* and *vanities,* or *lying vanities.* They are merely imaginary gods, and many of them no better than imaginary beings; they have no power to pollute the creatures of God, and thereby render them unfit to be eaten by a child or servant of God. *Every creature of God is good, if it be received with thanksgiving,* [[1 Timothy 4#4]]. It is not in the power of the vanities of the heathens to change its nature.-- *And there is no other God but one.* Heathen idols are not gods, nor to be owned and respected as gods, for there is no other God but one. Note, the unity of the Godhead is a fundamental principle in Christianity, and in all right religion. The gods of the heathens must be nothing in the world, must have no divinity in them, nothing of real godhead belonging to them; for there is no other God but one. Others may be called gods: *There are that are called gods, in heaven and earth, gods many, and lords many;* but they are falsely thus called. The heathens had many such, some in heaven and some on earth, celestial deities, that were of highest rank and repute among them, and terrestrial ones, men made into gods, that were to mediate for men with the former, and were deputed by them to preside over earthly affairs. These are in scripture commonly called *Baalim.* They had gods of higher and lower degree; nay, many in each order: *gods many, and lords many;* but all titular deities and mediators: so called, but not such in truth. All their divinity and mediation were imagery. For,
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1. *To us there is but one God,* says the apostle, *the Father, of whom are all things, and we in or for him.* We Christians are better informed; we well know there is but one God, the fountain of being, the author of all things, maker, preserver, and governor of the whole world, of whom and for whom are all things. Not one God to govern one part of mankind, or one rank and order of men, and another to govern another. One God made all, and therefore has power over all. All things are of him, and we, and all things else, are for him. Called the *Father* here, not in contradistinction to the other persons of the sacred Trinity, and to exclude them from the Godhead, but in contradistinction to all creatures that were made by God, and whose formation is attributed to each of these three in other places of scripture, and not appropriated to the Father alone. God the Father, as *Fons et fundamentum Trinitatis-- as the first person in the Godhead, and the original of the other two,* stands here for the Deity, which yet comprehends all three, the name God being sometimes in scripture ascribed to the Father, ***kat exochen,*** or *by way of eminency,* because he is *fons et principiam Deitatis* (as Calvin observes), *the fountain of the Deity* in the other two, they having it by communication from him: so that there is but one God the Father, and yet the Son is God too, but is not another God, the Father, with his Son and Spirit, being the one God, but not without them, or so as to exclude them from the Godhead.
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2. There is to us but one Lord, one Mediator between God and men, even Jesus Christ. Not many mediators, as the heathen imagined, but one only, by whom all things were created and do consist, and to whom all our hope and happiness are owing-- the man Christ Jesus; but a man in personal union with the divine Word, or God the Son. This very man hath God made both Lord and Christ, [[Acts 2#36]]. Jesus Christ, in his human nature and mediatorial state, has a delegated power, a name given him, though above every name, that at his name every knee should bow, and every tongue confess that he is Lord. And thus he is the only Lord, the only Mediator, that Christians acknowledge, the only person who comes between God and sinners, administers the world's affairs under God, and mediates for men with God. All the lords of this sort among heathens are merely imaginary ones. Note, It is the great privilege of us Christians that we know the true God, and true Mediator between God and man: *the true God, and Jesus Christ whom he hath sent,* [[John 17#3]].
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## Verses: 7 - 13
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7 Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled. 8 But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse. 9 But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak. 10 For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols; 11 And through thy knowledge shall the weak brother perish, for whom Christ died? 12 But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. 13 Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.
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The apostle, having granted, and indeed confirmed, the opinion of some among the Corinthians, that idols were nothing, proceeds now to show them that their inference from this assumption was not just, namely, that therefore they might go into the idol-temple, and eat of the sacrifices, and feast there with their heathen neighbours. He does not indeed here so much insist upon the unlawfulness of the thing in itself as the mischief such freedom might do to weaker Christians, persons that had not the same measure of knowledge with these pretenders. And here,
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|
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1. He informs them that every Christian man, at that time, was not so fully convinced and persuaded that an idol was nothing. *Howbeit, there is not in every man this knowledge; for some, with conscience of the idol, unto this hour, eat it as a thing offered unto an idol;* with conscience of the idol; that is, some confused veneration for it. Though they were converts to Christianity, and professed the true religion, they were not perfectly cured of the old leaven, but retained an unaccountable respect for the idols they had worshipped before. Note, Weak Christians may be ignorant, or have but a confused knowledge of the greatest and plainest truths. Such were those of the one God and one Mediator. And yet some of those who were turned form heathenism to Christianity among the Corinthians seem to have retained a veneration for their idols, utterly irreconcilable with those great principles; so that when an opportunity offered to eat things offered to idols they did not abstain, to testify their abhorrence of idolatry, nor eat with a professed contempt of the idol, by declaring they looked upon it to be nothing; and *so their conscience, being weak, was defiled;* that is, they contracted guilt; they ate out of respect to the idol, with an imagination that it had something divine in it, and so committed idolatry: whereas the design of the gospel was to turn men from dumb idols to the living God. They were weak in their understanding, not thoroughly apprized of the vanity of idols; and, while they ate what was sacrificed to them out of veneration for them, contracted the guilt of idolatry, and so greatly polluted themselves. This seems to be the sense of the place; though some understand it of weak Christians defiling themselves by eating what was offered to an idol with an apprehension that thereby it became unclean, and made those so in a moral sense who should eat it, every one not having a knowledge that the idol was nothing, and therefore that it could not render what was offered to it in this sense unclean. Note, We should be careful to do nothing that may occasion weak Christians to defile their consciences.
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2. He tells them that mere eating and drinking had nothing in them virtuous nor criminal, nothing that could make them better nor worse, pleasing nor displeasing to God: *Meat commendeth us not to God; for neither if we eat are we the better, nor if we eat not are we the worse,* [[1 Corinthians 8#8]]. It looks as if some of the Corinthians made a merit of their eating what had been offered to idols, and that in their very temples too ([[1 Corinthians 8#10]]), because it plainly showed that they thought the idols nothing. But eating and drinking are in themselves actions indifferent. It matters little what we eat. What goes into the man of this sort neither purifies nor defiles. Flesh offered to idols may in itself be as proper for food as any other; and the bare eating, or forbearing to eat, has no virtue in it. Note, It is a gross mistake to think that distinction of food will make any distinction between men in God's account. Eating this food, and forbearing that, having nothing in them to recommend a person to God.
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3. He cautions them against abusing their liberty, the liberty they thought they had in this matter. For that they mistook this matter, and had no allowance to sit at meat in the idol's temple, seems plain from [[1 Corinthians 10#20]], &c. But the apostle argues here that, even upon the supposition that they had such power, they must be cautious how they use it; it might be a *stumbling-block to the weak* ([[1 Corinthians 8#9]]), it might occasion their falling into idolatrous actions, perhaps their falling off from Christianity and revolting again to heathenism. "If a man see thee, who hast knowledge (hast superior understanding to his, and hereupon concedest that thou hast a liberty to sit at meat, or feast, in an idol's temple, because an idol, thou sayest, is nothing), shall not one who is less thoroughly informed in this matter, and thinks an idol something, be emboldened to eat what was offered to the idol, not as common food, but sacrifice, and thereby be guilty of idolatry?" Such an occasion of falling they should be careful of laying before their weak brethren, whatever liberty or power they themselves had. The apostle backs this caution with two considerations:--
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1. The danger that might accrue to weak brethren, even those weak brethren for whom Christ died. We must deny ourselves even what is lawful rather than occasion their stumbling, and endanger their souls ([[1 Corinthians 8#11]]): *Through thy knowledge shall thy weak brother perish, for whom Christ died?* Note, Those whom Christ hath redeemed with his most precious blood should be very precious and dear to us. If he had such compassion as to die for them, that they might not perish, we should have so much compassion for them as to deny ourselves, for their sakes, in various instances, and not use our liberty to their hurt, to occasion their stumbling, or hazard their ruin. That man has very little of the spirit of the Redeemer who had rather his brother should perish than himself be abridged, in any respect, of his liberty. He who hath the Spirit of Christ in him will love those whom Christ loved, so as to die for them, and will study to promote their spiritual and eternal warfare, and shun every thing that would unnecessarily grieve them, and much more every thing that would be likely to occasion their stumbling, or falling into sin.
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2. The hurt done to them Christ takes as done to himself: *When you sin so against the weak brethren and wound their consciences, you sin against Christ,* [[1 Corinthians 8#12]]. Note, Injuries done to Christians are injuries to Christ, especially to babes in Christ, to weak Christians; and most of all, involving them in guilt: wounding their consciences is wounding him. He has a particular care of the lambs of the flock: *He gathers them in his arm and carries them in his bosom,* [[Isaiah 60#11]]. Strong Christians should be very careful to avoid what will offend weak ones, or lay a stumbling-block in their way. Shall we be void of compassion for those to whom Christ has shown so much? Shall we sin against Christ who suffered for us? Shall we set ourselves to defeat his gracious designs, and help to ruin those whom he died to save?
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4. He enforces all with his own example ([[1 Corinthians 8#13]]): *Wherefore if meat make my brother to offend I will eat no flesh while the world standeth, lest I make my brother to offend.* He does not say that he will never eat more. This were to destroy himself, and to commit a heinous sin, to prevent the sin and fall of a brother. Such evil must not be done that good may come of it. But, though it was necessary to eat, it was not necessary to eat flesh. And therefore, rather than occasion sin in a brother, he would abstain from it as long as he lived. He had such a value for the soul of his brother that he would willingly deny himself in a matter of liberty, and forbear any particular food, which he might have lawfully eaten and might like to eat, rather than lay a stumbling-block in a weak brother's way, and occasion him to sin, by following his example, without being clear in his mind whether it were lawful or no. Note, We should be very tender of doing any thing that may be an occasion of stumbling to others, though it may be innocent in itself. Liberty is valuable, but the weakness of a brother should induce, and sometimes bind, us to waive it. We must not rigorously claim nor use our own rights, to the hurt and ruin of a brother's soul, and so to the in jury of our Redeemer, who died for him. When it is certainly foreseen that my doing what I may forbear will occasion a fellow-christian to do what he ought to forbear, I shall offend, scandalize, or lay a stumbling-block in his way, which to do is a sin, however lawful the thing itself be which is done. And, if we must be so careful not to occasion other men's sins, how careful should we be to avoid sin ourselves! If we must not endanger other men's souls, how much should we be concerned not to destroy our own!
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@ -0,0 +1,72 @@
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# Chapter Introduction
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In this chapter the apostle seems to answer some cavils against himself.
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1. He asserts his apostolical mission and authority, and gives in his success among them as a testimony to it, [[1 Corinthians 9#1..2]].
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2. He claims a right to subsist by his ministry, and defends it by several arguments from natural reason and the Mosaical law, and asserts it also to be a constitution of Christ, [[1 Corinthians 9#3..14]].
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3. He shows that he had willingly waived this privilege and power for their benefit, [[1 Corinthians 9#15..18]].
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4. He specifies several other things, in which he had denied himself for the sake of other men's spiritual interest and salvation, [[1 Corinthians 9#19..23]]. And,
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5. Concludes his argument by showing what animated him to this course, even the prospect of an incorruptible crown, [[1 Corinthians 9#24..27]].
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# Rights of a Christian Minister. (a. d. 57.)
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## Verses: 1 - 2
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1 Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? 2 If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.
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Blessed Paul, in the work of his ministry, not only met with opposition from those without, but discouragement from those within. He was under reproach; false brethren questioned his apostleship, and were very industrious to lessen his character and sink his reputation; particularly here at Corinth, a place to which he had been instrumental in doing much good, and from which he had deserved well; and yet there were those among them who upon these heads created him great uneasiness. Note, It is no strange nor new thing for a minister to meet with very unkind returns for great good-will to a people, and diligent and successful services among them. Some among the Corinthians questioned, if they did not disown, his apostolical character. To their cavils he here answers, and in such a manner as to set forth himself as a remarkable example of that self-denial, for the good of others, which he had been recommending in the former chapter. And,
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1. He asserts his apostolical mission and character: *Am I not an apostle? Have I not seen Jesus Christ our Lord?* To be a witness of his resurrection was one great branch of the apostolical charge. "Now," says Paul, "have not I seen the Lord, though not immediately after his resurrection, yet since his ascent?" See [[1 Corinthians 4#8]]. "*Am I not free?* Have I not the same commission, and charge, and powers, with the other apostles? What respect, or honour, or subsistence, can they challenge, which I am not at liberty to demand as well as they?" It was not because he had no right to live of the gospel that he maintained himself with his own hands, but for other reasons.
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2. He offers the success of his ministry among them, and the good he had done to them, as a proof of his apostleship: "*Are not you my work in the Lord?* Through the blessing of Christ on my labours, have not I raised a church among you? *The seal of my apostleship are you in the Lord.* Your conversion by my means is a confirmation from God of my mission." Note, The ministers of Christ should not think it strange to be put upon the proof of their ministry by some who have had experimental evidence of the power of it and the presence of God with it.
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3. He justly upbraids the Corinthians with their disrespect: "*Doubtless, if I am not an apostle to others, I am so to you,* [[1 Corinthians 9#2]]. I have laboured so long, and with so much success, among you, that you, above all others, should own and honour my character, and not call it in question." Note, It is no new thing for faithful ministers to meet with the worst treatment where they might expect the best. This church at Corinth had as much reason to believe, and as little reason to question, his apostolical mission, as any; they had as much reason, perhaps more than any church, to pay him respect. He had been instrumental in bringing them to the knowledge and faith of Christ; he laboured long among them, nearly two years, and he laboured to good purpose, *God having much people among them.* See [[Acts 18#10..11]]. It was aggravated ingratitude for this people to call in question his authority.
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## Verses: 3 - 14
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3 Mine answer to them that do examine me is this, 4 Have we not power to eat and to drink? 5 Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? 6 Or I only and Barnabas, have not we power to forbear working? 7 Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? 8 Say I these things as a man? or saith not the law the same also? 9 For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? 10 Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. 11 If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? 12 If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. 13 Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? 14 Even so hath the Lord ordained that they which preach the gospel should live of the gospel.
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|
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Having asserted his apostolical authority, he proceeds to claim the rights belonging to his office, especially that of being maintained by it.
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1. These he states, [[1 Corinthians 9#3..6]]. "*My answer to those that do examine me* (that is, enquire into my authority, or the reasons of my conduct, if I am an apostle) is this: *Have we not power to eat and drink* ([[1 Corinthians 9#4]]), or a right to maintenance? *Have we not power to lead about a sister, a wife, as well as other apostles, and the brethren of the Lord, and Cephas;* and, not only to be maintained ourselves, but have them maintained also?" Though Paul was at that time single, he had a right to take a wife when he pleased, and to lead her about with him, and expect a maintenance for her, as well as himself, from the churches. Perhaps Barnabas had a wife, as the other apostles certainly had, and led them about with them. For that a wife is here to be understood by the *sister-woman*~***adelphen gynaika,*** is plain from this, that it would have been utterly unfit for the apostles to have carried about women with them unless they were wives. The word implies that they had power over them, and could require their attendance on them, which none could have over any but wives or servants. Now the apostles, who worked for their bread, do not seem to have been in a capacity to buy or have servants to carry with them. Not to observe that it would have raised suspicion to have carried about even women-servants, and much more other women to whom they were not married, for which the apostles would never give any occasion. The apostle therefore plainly asserts he had a right to marry as well as other apostles, and claim a maintenance for his wife, nay, and his children too, if he had any, from the churches, without labouring with his own hands to procure it. *Or I only and Barnabas, have not we power to for bear working?* [[1 Corinthians 9#6]]. In short, the apostle here claims a maintenance from the churches, both for him and his. This was due from them, and what he might claim.
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2. He proceeds, by several arguments, to prove his claim.
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1. From the common practice and expectations of mankind. Those who addict and give themselves up to any way of business in the world expect to live out of it. Soldiers expect to be paid for their service. Husbandmen and shepherds expect to get a livelihood out of their labours. If they plant vineyards, and dress and cultivate them, it is with expectation of fruit; if they feed a flock, it is with the expectation of being fed and clothed by it! *Who goeth a warfare at any time at his own charge? Who planteth a vineyard, and eateth not the fruit thereof? Who feedeth a flock, and eateth not the milk thereof?* [[1 Corinthians 9#7..9]]. Note, It is very natural, and very reasonable, for ministers to expect a livelihood out of their labours.
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2. He argues it out of the Jewish law: *Say I these things as a man? Or saith not the law the same also?* [[1 Corinthians 9#8]]. Is this merely a dictate of common reason and according to common usage only? No, it is also consonant to the old law. God had therein ordered that the ox should not be muzzled while he was treading out the corn, nor hindered from eating while he was preparing the corn for man's use, and treading it out of the ear. But this law was not chiefly given out of God's regard to oxen, or concern for them, but to teach mankind that all due encouragement should be given to those who are employed by us, or labouring for our good-- that the labourers should taste of the fruit of their labours. *Those who plough should plough in hope; and those who thresh in hope should be partakers of their hope,* [[1 Corinthians 9#10]]. The law saith this about oxen for our sakes. Note, Those that lay themselves out to do our souls good should not have their mouths muzzled, but have food provided for them.
|
||||
3. He argues from common equity: *If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?* What they had sown was much better than they expected to reap. They had taught them the way to eternal life, and laboured heartily to put them in possession of it. It was no great matter, surely, while they were giving themselves up to this work, to expect a support of their own temporal life. They had been instruments of conveying to them the greater spiritual blessings; and had they no claim to as great a share in their carnal things as was necessary to subsist them? Note, Those who enjoy spiritual benefits by the ministry of the word should not grudge a maintenance to such as are employed in this work. If they have received a real benefit, one would think they could not grudge them this. What, get so much good by them, and yet grudge to do so little good to them! Is this grateful or equitable?
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||||
4. He argues from the maintenance they afforded others: "*If others are partakers of this power over you, are not we rather?* You allow others this maintenance, and confess their claim just; but who has so just a claim as I from the church of Corinth? Who has given greater evidence of the apostolic mission? Who had laboured so much for your good, or done like service among you?" Note, Ministers should be valued and provided for according to their worth. "*Nevertheless,*" says the apostle, "*we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.* We have not insisted on our right, but have rather been in straits to serve the interests of the gospel, and promote the salvation of souls." He renounced his right, rather than by claiming it he would hinder his success. He denied himself, for fear of giving offence; but asserted his right lest his self-denial should prove prejudicial to the ministry. Note, He is likely to plead most effectually for the rights of others who shows a generous disregard to his own. It is plain, in this case, that justice, and not self-love, is the principle by which he is actuated.
|
||||
5. He argues from the old Jewish establishment: "*Do you not know that those who minister about holy things live of the things of the temple, and those who wait at the altar are partakers with the altar?* [[1 Corinthians 9#13]]. And, if the Jewish priesthood was maintained out of the holy things that were then offered, shall not Christ's ministers have a maintenance out of their ministry? Is there not as much reason that we should be maintained as they?" He asserts it to be the institution of Christ: "*Even so hath the Lord ordained that those who preach the gospel should live of the gospel* ([[1 Corinthians 9#14]]), should have a right to a maintenance, though not bound to demand it, and insist upon it." It is the people's duty to maintain their minister, by Christ's appointment, though it be not a duty bound on every minister to call for or accept it. He may waive his right, as Paul did, without being a sinner; but those transgress an appointment of Christ who deny or withhold it. Those who preach the gospel have a right to live by it; and those who attend on their ministry, and yet take no thought about their subsistence, fail very much in their duty to Christ, and respect owing to them.
|
||||
|
||||
# The Apostle's Devotedness. (a. d. 57.)
|
||||
|
||||
## Verses: 15 - 18
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15 But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void. 16 For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! 17 For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me. 18 What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.
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Here he tells them that he had, notwithstanding, waived his privilege, and lays down his reason for doing it.
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1. He tells them that he had neglected to claim his right in times past: *I have used none of these things,* [[1 Corinthians 9#15]]. He neither ate nor drank himself at their cost, nor led about a wife to be maintained by them, nor forbore working to maintain himself. From others he received a maintenance, but not from them, for some special reasons. Nor did he write this to make his claim now. Though he here asserts his right, yet he does not claim his due; but denies himself for their sakes, and the gospel.
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2. We have the reason assigned of his exercising this self-denial. He would not have his glorying made void: *It were better for his to die than that any man should make his glorying void,* [[1 Corinthians 9#15]]. This glorying did imply nothing in it of boasting, or self-conceit, or catching at applause, but a high degree of satisfaction and comfort. It was a singular pleasure to him to preach the gospel without making it burdensome; and he was resolved that among them he would not lose this satisfaction. His advantages for promoting the gospel were his glory, and he valued them above his rights, or his very life: *Better were it for him to die than to have his glorying made void,* than to have it justly said that he preferred his wages to his work. No, he was ready to deny himself for the sake of the gospel. Note, It is the glory of a minister to prefer the success of his ministry to his interest, and deny himself, that he may serve Christ, and save souls. Not that in so doing he does more than he ought; he is still acting within the bounds of the law of charity. But he acts upon truly noble principles, he brings much honour to God in so doing; and those that honour him he will honour. It is what God will approve and commend, what a man may value himself for and take comfort in, though he cannot make a merit of it before God.
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3. He shows that this self-denial was more honourable in itself, and yielded him much more content and comfort, than his preaching did: "*Though I preach the gospel, I have nothing whereof to glory; for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel,* [[1 Corinthians 9#16]]. It is my charge, my business; it is the work for which I am constituted an apostle, [[1 Corinthians 1#17]]. This is a duty expressly bound upon me. It is not in any degree a matter of liberty. *Necessity is upon me.* I am false and unfaithful to my trust, I break a plain and express command, and *woe be to me, if I do not preach the gospel.*" Those who are set apart to the office of the ministry have it in charge to preach the gospel. Woe be to them if they do not. From this none is excepted. But it is not given in charge to all, nor any preacher of the gospel, to do his work gratis, to preach and have no maintenance out of it. It is not said, "Woe be to him if he do not preach the gospel, and yet maintain himself." In this point he is more at liberty. It may be his duty to preach at some seasons, and under some circumstances, without receiving a maintenance for it; but he has, in the general, a right to it, and may expect it from those among whom he labours. When he renounces this right for the sake of the gospel and the souls of men, though he does not supererogate, yet he denies himself, waives his privilege and right; he does more than his charge and office in general, and at all times, obliges him to. Woe be to him if he do not preach the gospel; but it may sometimes be his duty to insist on his maintenance for so doing, and whenever he forbears to claim it he parts with his right, though a man may sometimes be bound to do so by the general duties of love to God and charity to men. Note, It is a high attainment in religion to renounce our own rights for the good of others; this will entitle to a peculiar reward from God. For,
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4. The apostle here informs us that doing our duty with a willing mind will meet with a gracious recompence from God: *If I do this thing,* that is, either preach the gospel or take no maintenance, *willingly, I have a reward.* Indeed, it is willing service only that is capable of reward from God. It is not the bare doing of any duty, but the doing of it heartily (that is, willingly and cheerfully) that God has promised to reward. Leave the heart out of our duties, and God abhors them: they are but the carcasses, without the life and spirit, of religion. Those must preach willingly who would be accepted of God in this duty. They must make their business a pleasure, and not esteem it a drudgery. And those who, out of regard to the honour of God or good of souls, give up their claim to a maintenance, should do this duty willingly, if they would be accepted in it or rewarded for it. But whether the duty of the office be done willingly or with reluctance, whether the heart be in it or averse from it, all in office have a trust and charge from God, for which they must be accountable. Ministers have a dispensation of the gospel, or *stewardship*-- ***oikonomia*** ([[Luke 16#2]]), committed to them. Note, Christ's willing servants shall not fail of a recompence, and that proportioned to their fidelity, zeal, and diligence; and his slothful and unwilling servants shall all be called to an account. Taking his name, and professing to do his business, will make men accountable at his bar. And how sad an account have slothful servants to give!
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5. The apostle sums up the argument, by laying before them the encouraging hope he had of a large recompence for his remarkable self-denial: *What is my reward then?* [[1 Corinthians 9#18]]. What is it I expect a recompence from God for? *That when I preach the gospel I may make it without charge, that I abuse not my power in the gospel.* Or, "not so to claim my rights as to make them destroy the great intentions and ends of my office, but renounce them for the sake of these." It is an abuse of power to employ it against the very ends for which it is given. And the apostle would never use his power, or privilege of being maintained by his ministry, so as to frustrate the ends of it, but would willingly and cheerfully deny himself for the honour of Christ and the interest of souls. That ministers who follows his example may have cheerful expectations of a full recompence.
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## Verses: 19 - 23
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19 For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. 20 And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; 21 To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. 22 To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. 23 And this I do for the gospel's sake, that I might be partaker thereof with you.
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The apostle takes occasion from what he had before discoursed to mention some other instances of his self-denial and parting with his liberty for the benefit of others.
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1. He asserts his liberty ([[1 Corinthians 9#19]]): *Though I be free from all men.* He was free-born, a citizen of Rome. He was in bondage to none, nor depended upon any for his subsistence; *yet he made himself a servant to all, that he might gain the more.* He behaved as a servant; he laboured for their good as a servant; he was careful to please, as a servant to his master; he acted in many cases as if he had no privileges; and this that he might gain the more, or make the more converts to Christianity. He made himself a servant, that they might be made free.
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2. He specifies some particulars wherein he made himself a servant to all. He accommodated himself to all sorts of people.
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1. *To the Jews, and those under the law, he became a Jew,* and as under the law, to gain them. Though he looked on the ceremonial law as a yoke taken off by Christ, yet in many instances he submitted to it, that he might work upon the Jews, remove their prejudices, prevail with them to hear the gospel, and win them over to Christ.
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2. *To those that are without the law as without law* that is, to the Gentiles, whether converted to the Christian faith or not. In innocent things he could comply with people's usages or humours for their advantage. He would reason with the philosophers in their own way. And, as to converted Gentiles, he behaved among them as one that was not under the bondage of the Jewish laws, as he had asserted and maintained concerning them, though he did not act as a lawless person, but as one who was bound by the laws of Christ. He would transgress no laws of Christ to please or humour any man; but he would accommodate himself to all men, where he might do it lawfully, to gain some. Paul was the apostle of the Gentiles, and so, one would have thought, might have excused himself from complying with the Jews; and yet, to do them good, and win them over to Christ, he did, in innocent things, neglect the power he had to do otherwise, and conformed to some of their usages and laws. And though he might, by virtue of that character, have challenged authority over the Gentiles, yet he accommodated himself, as much as he innocently might, to their prejudices and ways of thinking. Doing good was the study and business of his life; and, so that he might reach this end, he did not stand on privileges and punctilios.
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3. *To the weak he became as weak, that he might gain the weak,* [[1 Corinthians 9#22]]. He was willing to make the best of them. He did not despise nor judge them, but became as one of them, forbore to use his liberty for their sake, and was careful to lay no stumbling-block in their way. Where any, through the weakness of their understanding, or the strength of their prejudices, were likely to fall into sin, or fall off from the gospel into heathen idolatry, through his use of his liberty, he refrained himself. He denied himself for their sakes, that he might insinuate into their affections, and gain their souls. In short, *he became all things to all men, that he might by all means* (all lawful means) *gain some.* He would not sin against God to save the soul of his neighbour, but he would very cheerfully and readily deny himself. The rights of God he could not give up, but he might resign his own, and he very often did so for the good of others.
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3. He assigns his reason for acting in this manner ([[1 Corinthians 9#23]]): *This I do for the gospel's sake, and that I may be partaker thereof with you;* that is, for the honour of Christ, whose the gospel is, and for the salvation of souls, for which it was designed, and that he and they might communicate in the privileges of it, or partake together of them. For these ends did he thus condescend, deny himself as to his liberty, and accommodate himself to the capacities and usages of those with whom he had to do, where he lawfully might. Note, A heart warmed with zeal for God, and breathing after the salvation of men, will not plead and insist upon rights and privileges in bar to this design. Those manifestly abuse their power in the gospel who employ it not to edification but destruction, and therefore breathe nothing of its spirit.
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|
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## Verses: 24 - 27
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24 Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. 25 And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. 26 I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: 27 But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.
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In these verses the apostle hints at the great encouragement he had to act in this manner. He had a glorious prize, an incorruptible crown, in view. Upon this head he compares himself to the racers and combatants in the Isthmian games, an allusion well known to the Corinthians, because they were celebrated in their neighbourhood: "*Know you not that those who run in a race run all, but one obtaineth the prize?* [[1 Corinthians 9#24]]. All run at your games, but only one gets the race and wins the crown." And here,
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1. He excites them to their duty: "*So run that you may obtain.* It is quite otherwise in the Christian race than in your races; only one wins the prize in them. You may all run so as to obtain. You have great encouragement, therefore, to persist constantly, and diligently, and vigorously, in your course. There is room for all to get the prize. You cannot fail if you run well. Yet there should be a noble emulation; you should endeavour to outdo one another. And it is a glorious contest who shall get first to heaven, or have the best rewards in that blessed world. I make it my endeavour to run; so do you, as you see me go before you." Note, It is the duty of Christians to follow their ministers closely in the chase of eternal glory, and the honour and duty of ministers to lead them in the way.
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2. He directs them in their course, by setting more fully to view his own example, still carrying on the allusion.
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1. Those that ran in their games were kept to a set diet: "*Every man that strives for the mastery is temperate in all things,* [[1 Corinthians 9#23]]. The fighters and wrestlers in your exercises are kept to strict diet and discipline; nay, they keep themselves to it. They do not indulge themselves, but restrain themselves from the food they eat and so from the liberties they use on other occasions. And should not Christians much more abridge themselves of their liberty, for so glorious an end as winning the race, and obtaining the prize set before them? They used a very spare diet, and course food, and denied themselves much, to prepare for their race and combat; so do I; so should you, after my example. It is hard if, for the heavenly crown, you cannot abstain from heathen sacrifices."
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2. They were not only temperate, but inured themselves to hardships. Those who fought with one another in these exercises prepared themselves by beating the air, as the apostle calls it, or by throwing out their arms, and thereby inuring themselves, beforehand, to deal about their blows in close combat, or brandish them by way of flourish. There is no room for any such exercise in the Christian warfare. Christians are ever in close combat. There enemies make fierce and hearty opposition, and are ever at hand; and for this reason they must lay about them in earnest, and never drop the contest, nor flag and faint in it. They must fight, not as those that beat the air, but must strive against their enemies with all their might. One enemy the apostle here mentions, namely, the body; this must be kept under, beaten black and blue, as the combatants were in these Grecian games, and thereby brought into subjection. By the body we are to understand fleshly appetites and inclinations. These the apostle set himself to curb and conquer, and in this the Corinthians were bound to imitate him. Note, Those who would aright pursue the interests of their souls must beat down their bodies, and keep them under. They must combat hard with fleshly lusts, and not indulge a wanton appetite, and long for heathenish sacrifices, nor eat them, to please their flesh, at the hazard of their brethren's souls. The body must be made to serve the mind, not suffered to lord over it.
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3. The apostle presses this advice on the Corinthians by proper arguments drawn from the same contenders.
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1. They take pains, and undergo all those hardships, *to obtain a corruptible crown* ([[1 Corinthians 9#25]]), *but we an incorruptible.* Those who conquered in these games were crowned only with the withering leaves or boughs of trees, of olive, bays, or laurel. But Christians have an incorruptible crown in view, a crown of glory that never fadeth away, an inheritance incorruptible, reserved in heaven for them. And would they yet suffer themselves to be outdone by these racers or wrestlers? Can they use abstinence in diet, exert themselves in racing, expose their bodies to so much hardship in a combat, who have no more in view than the trifling huzzas of a giddy multitude, or a crown of leaves? And shall not Christians, who hope for the approbation of the sovereign Judge, and a crown of glory from his hands, stretch forward in the heavenly race, and exert themselves in beating down their fleshly inclinations, and the strong-holds of sin?
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2. The racers in these games run at uncertainty. All run, but one receives the prize, [[1 Corinthians 9#24]]. Every racer, therefore, is at a great uncertainty whether he shall win it or no. But the Christian racer is at no such uncertainty. Every one may run here so as to obtain; but then he must run within the lines, he must keep to the path of duty prescribed, which, some think, is the meaning of *running not as uncertainly,* [[1 Corinthians 9#26]]. He who keeps within the limits prescribed, and keeps on in his race, will never miss his crown, though others may get theirs before him. And would the Grecian racers keep within their bounds, and exert themselves to the very last, when one only could win, and all must be uncertain which that one would be? And shall not Christians be much more exact and vigorous when all are sure of a crown when they come to the end of their race?
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3. He sets before himself and them the danger of yielding to fleshly inclinations, and pampering the body and its lusts and appetites: *I keep my body under, lest that by any means, when I have preached to others, I myself should be a cast-away* ([[1 Corinthians 9#27]]), *rejected, disapproved,****adokimos,*** one to whom the ***brabeutes***-- *the judge* or *umpire* of the race, will not decree the crown. The allusion to the games runs through the whole sentence. Note, A preacher of salvation may yet miss it. He may show others the way to heaven, and never get thither himself. To prevent this, Paul took so much pains in subduing and keeping under bodily inclinations, lest by any means he himself, who had preached to others, should yet miss the crown, be disapproved and rejected by his sovereign Judge. A holy fear of himself was necessary to preserve the fidelity of an apostle; and how much more necessary is it to our preservation? Note, Holy fear of ourselves, and not presumptuous confidence, is the best security against apostasy from God, and final rejection by him.
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# Chapter Introduction
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Completed by Simon Browne.
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**AN**
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# W I T H P R A C T I C A L O B S E R V A T I O N S,
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Corinth was a principal city of Greece, in that particular division of it which was called *Achaia.* It was situated on the isthmus (or neck of land) that joined Peloponnesus to the rest of Greece, on the southern side, and had two ports adjoining, one at the bottom of the Corinthian Gulf, called *Lechæum,* not far from the city, whence they traded to Italy and the west, the other at the bottom of the Sinus Saronicus, called *Cenchrea,* at a more remote distance, whence they traded to Asia. From this situation, it is no wonder that Corinth should be a place of great trade and wealth; and, as affluence is apt to produce luxury of all kinds, neither is it to be wondered at if a place so famous for wealth and arts should be infamous for vice. It was in a particular manner noted for fornication, insomuch that a *Corinthian woman* was a proverbial phrase for a strumpet, and ***korinthiazein, korinthiasesthai***-- *to play the Corinthian,* is to play the whore, or indulge whorish inclinations. Yet in this lewd city did Paul, by the blessing of God on his labours, plant and raise a Christian church, chiefly among the Gentiles, as seems very probable from the history of this matter, [[Acts 18#1..18]], compared with some passages in this epistle, particularly [[1 Corinthians 12#2]], where the apostle tells them, *You know that you wee Gentiles, carried away to those dumb idols even as you were led,* though it is not improbable that many Jewish converts might be also among them, for we are told that *Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house,* [[Acts 18#8]]. He continued in this city nearly two years, as is plain from [[Acts 18#11]]; [[Acts 18#18]] compared, and laboured with great success, being encouraged by a divine vision assuring him God *had much people in that city,* [[Acts 18#9..10]]. Nor did he use to stay long in a place where his ministry met not with acceptance and success.
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Some time after he left them he wrote this epistle to them, to water what he had planted and rectify some gross disorders which during his absence had been introduced, partly from the interest some false teacher or teachers had obtained amongst them, and partly from the leaven of their old maxims and manners, that had not been thoroughly purged out by the Christian principles they had entertained. And it is but too visible how much their wealth had helped to corrupt their manners, from the several faults for which the apostle reprehends them. Pride, avarice, luxury, lust (the natural offspring of a carnal and corrupt mind), are all fed and prompted by outward affluence. And with all these either the body of this people or some particular persons among them are here charged by the apostle. Their pride discovered itself in their parties and factions, and the notorious disorders they committed in the exercise of their spiritual gifts. And this vice was not wholly fed by their wealth, but by the insight they had into the Greek learning and philosophy. Some of the ancients tell us that the city abounded with rhetoricians and philosophers. And these were men naturally vain, full of self-conceit, and apt to despise the plain doctrine of the gospel, because it did not feed the curiosity of an inquisitive and disputing temper, nor please the ear with artful speeches and a flow of fine words. Their avarice was manifest in their law-suits and litigations about *meum-- mine,* and *tuum-- thine,* before heathen judges. Their luxury appeared in more instances than one, in their dress, in their debauching themselves even at the Lord's table, when the rich, who were most faulty on this account, were guilty also of a very proud and criminal contempt of their poor brethren. Their lust broke out in a most flagrant and infamous instance, such as had not been named among the Gentiles, not spoken of without detestation-- that a man should have his father's wife, either as his wife, or so as to commit fornication with her. This indeed seems to be the fault of a particular person; but the whole church were to blame that they had his crime in no greater abhorrence, that they could endure one of such very corrupt morals and of so flagitious a behaviour among them. But their participation in his sin was yet greater, if, as some of the ancients tell us, they were puffed up on behalf of the great learning and eloquence of this incestuous person. And it is plain from other passages of the epistle that they were not so entirely free from their former lewd inclinations as not to need very strict cautions and strong arguments against fornication: see [[1 Corinthians 6#9..20]]. The pride of their learning had also carried many of them so far as to disbelieve or dispute against the doctrine of the resurrection. It is not improbable that they treated this question problematically, as they did many questions in philosophy, and tried their skill by arguing it *pro* and *con.*
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It is manifest from this state of things that there was much that deserved reprehension, and needed correction, in this church. And the apostle, under the direction and influence of the Holy Spirit, sets himself to do both with all wisdom and faithfulness, and with a due mixture of tenderness and authority, as became one in so elevated and important a station in the church. After a short introduction at the beginning of the epistle, he first blames them for their discord and factions, enters into the origin and source of them, shows them how much pride and vanity, and the affectation of science, and learning, and eloquence, flattered by false teachers, contributed to the scandalous schism; and prescribes humility, and submission to divine instruction, the teaching of God by his Spirit, both by external revelation and internal illumination, as a remedy for the evils that abounded amongst them. He shows them the vanity of their pretended science and eloquence on many accounts. This he does through the [[1 Corinthians 1#1..4#21]]. In the [[1 Corinthians 5#1..13]] he treats of the case of the incestuous person, and orders him to be put out from among them. Nor is what the ancients say improbable, that this incestuous person was a man in great esteem, and head of one party at least among them. The apostle seems to tax them with being puffed up on his account, [[1 Corinthians 5#2]]. In the [[1 Corinthians 6#1..8]] he blames them for their law-suits, carried on before heathen judges, when their disputes about property should have been amicably determined amongst themselves, and in the [[1 Corinthians 6#9..20]] warns them against the sin of fornication, and urges his caution with a variety of arguments. In the [[1 Corinthians 7#1..40]] he gives advice upon a case of conscience, which some of that church had proposed to him in an epistle, about marriage, and shows it to be appointed of God as a remedy against fornication, that the ties of it were not dissolved, though a husband or wife continued a heathen, when the other became a Christian; and, in short, that Christianity made no change in men's civil states and relations. He gives also some directions here about virgins, in answer, as is probable, to the Corinthians' enquiries. In the [[1 Corinthians 8#1..13]] he directs them about meats offered to idols, and cautions them against abusing their Christian liberty. From this he also takes occasion, in the [[1 Corinthians 9#1..27]], to expatiate a little on his own conduct upon this head of liberty. For, though he might have insisted on a maintenance from the churches where he ministered, he waived this demand, that *he might make the gospel of Christ without charge,* and did in other things comply with and suit himself to the tempers and circumstances of those among whom he laboured, for their good. In the [[1 Corinthians 10#1..33]] he dissuades them, from the example of the Jews, against having communion with idolaters, by eating of their sacrifices, inasmuch as they could not be at once partakers of the Lord's table and the table of devils, though they were not bound to enquire concerning meat sold in the shambles, or set before them at a feast made by unbelievers, whether it were a part of the idol-sacrifices or no, but were at liberty to eat without asking questions. In the [[1 Corinthians 11#1..34]] he gives direction about their habit in public worship, blames them for their gross irregularities and scandalous disorders in receiving the Lord's supper, and solemnly warns them against the abuse of so sacred an institution. In the [[1 Corinthians 12#1..31]] he enters on the consideration of spiritual gifts, which were poured forth in great abundance on this church, upon which they were not a little elated. He tells them, in this chapter, that all came from the same original, and were all directed to the same end. They issued from one Spirit, and were intended for the good of the church, and must be abused when they were not made to minister to this purpose. Towards the close he informs them that they were indeed valuable gifts, but he could recommend to them something far more excellent, upon which he breaks out, in the [[1 Corinthians 13#1..13]], into the commendation and characteristics of charity. And them, in the [[1 Corinthians 14#1..40]], he directs them how to keep up decency and order in the churches in the use of their spiritual gifts, in which they seem to have been exceedingly irregular, through pride of their gifts and a vanity of showing them. The [[1 Corinthians 15#1..58]] is taken up in confirming and explaining the great doctrine of the resurrection. The [[1 Corinthians 16#1..24]] consists of some particular advices and salutations; and thus the epistle closes.
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@ -0,0 +1,48 @@
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# Chapter Introduction
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Evidence given concerning Christ's person and excellency, [[1 John 1#1..2]]. The knowledge thereof gives us communion with God and Christ ([[1 John 1#3]]), and joy, [[1 John 1#4]]. A description of God, [[1 John 1#5]]. How we are thereupon to walk, [[1 John 1#6]]. The benefit of such walking, [[1 John 1#7]]. The way to forgiveness, [[1 John 1#9]]. The evil of denying our sin, [[1 John 1#8..10]].
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# The Apostolic Testimony. (a. d. 80.)
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|
||||
## Verses: 1 - 4
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1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; 2 (For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us;) 3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. 4 And these things write we unto you, that your joy may be full.
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|
||||
The apostle omits his name and character (as also the author to the Hebrews does) either out of humility, or as being willing that the Christian reader should be swayed by the light and weight of the things written rather than by the name that might recommend them. And so he begins,
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|
||||
1. With an account or character of the Mediator's person. He is the great subject of the gospel, the foundation and object of our faith and hope, the bond and cement that unite us unto God. He should be well known; and he is represented here,
|
||||
1. *As the Word of life,* [[1 John 1#1]]. In the gospel these two are disjoined, and he is called first *the Word,* [[John 1#1]], and afterwards *Life,* intimating, withal, that he is *intellectual life. In him was life, and that life was* (efficiently and objectively) *the light of men,* [[John 1#4]]. Here both are conjoined: *The Word of life,* the vital Word. In that he is the Word, it is intimated that he is the Word of some person or other; and that is God, even the Father. *He is the Word of God,* and so he is intimated to issue from the Father, as truly (though not in the same manner) as a word (or speech, which is a train of words) from a speaker. But he is not a mere vocal word, a bare ***logos prophorikos,*** but a vital one: *the Word of life,* the living word; and thereupon,
|
||||
1. *As eternal life.* His duration shows his excellency. He was from eternity; and so is, in scripture-account, necessary, essential, uncreated life. That the apostle speaks of his eternity, *à parte ante* (as they say) and as *from everlasting,* seems evident in that he speaks of him as he was in and from the beginning; when he was then with the Father, before his manifestation to us, yea, before the making of all things that were make; as [[John 1#2..3]]. So that he is the eternal, vital, intellectual Word of the eternal living Father.
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3. *As life manifested* ([[1 John 1#2]]), manifested in the flesh, manifested to us. The eternal life would assume mortality, would put on flesh and blood (in the entire human nature), and so dwell among us and converse with us, [[John 1#14]]. Here were condescension and kindness indeed, that eternal life (a person of eternal essential life) should come to visit mortals, and to procure eternal life for them, and then confer it on them!
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2. With the evidences and convictive assurances that the apostle and his brethren had of the Mediator's presence and converse in this world. There were sufficient demonstrations of the reality of his abode here, and of the excellency and dignity of his person in the way of his manifestation. *The life, the word of life, the eternal life,* as such, could not be seen and felt; but the life manifested might be, and was so. The life was clothed with flesh, put on the state and habit of abased human nature, and as such gave sensible proof of its existence and transactions here. The divine life, or Word incarnate, presented and evinced itself to the very senses of the apostles. As,
|
||||
1. To their ears: *That which we have heard,*[[1 John 1#1]]; [[1 John 1#3]]. The life assumed a mouth and tongue, that he might utter words of life. The apostles not only heard of him, but they heard him himself. Above three years might they attend his ministry, be auditors of his public sermons and private expositions (for he expounded them in his house), and be charmed with the words of him who spoke as never man spoke before or since. The divine word would employ the ear, and the ear should be devoted to the word of life. And it was meet that those who were to be his representatives and imitators to the world should be personally acquainted with his ministrations.
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2. To their eyes: *That which we have seen with our eyes,* [[1 John 1#1..3]]. The Word would become visible, would not only be heard, but seen, seen publicly, privately, at a distance and at nearest approach, which may be intimated in the expression, *with our eyes*-- with all the use and exercise that we could make of our eyes. We saw him in his life and ministry, saw him in his transfiguration on the mount, hanging, bleeding, dying, and dead, upon the cross, and we saw him after his return from the grave and resurrection from the dead. His apostles must be eye-witnesses as well as ear-witnesses of him. *Wherefore, of these men that have accompanied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, must one be ordained to be a witness with us of his resurrection,* [[Acts 1#21..22]]. *And we were eye-witnesses of his majesty,*[[2 Peter 1#16]].
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3. To their internal sense, to the eyes of their mind; for so (possibly) may the next clause be interpreted: *Which we have looked upon.* This may be distinguished from the foregoing perception, *seeing with the eyes;* and may be the same with what the apostle says in his gospel ([[]]), *And we beheld*-- ***etheasametha,****his glory, the glory as of the only-begotten of the Father.* The word is not applied to the immediate object of the eye, but to that which was rationally collected from what they saw. "What we have well discerned, contemplated, and viewed, what we have well known of this Word of life, we report to you." The senses are to be the informers of the mind.
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4. To their hands and sense of feeling: *And our hands have handled* (touched and felt) *of the Word of life.* This surely refers to the full conviction our Lord afforded his apostles of the truth, reality, solidity, and organization of his body, after his resurrection from the dead. When he showed them his hands and his side, it is probable that he gave them leave to touch him; at least, he knew of Thomas's unbelief, and his professed resolution too not to believe, till he had found and felt the places and signatures of the wounds by which he died. Accordingly at the next congress he called Thomas, in the presence of the rest, to satisfy the very curiosity of his unbelief. And probably others of them did so too. *Our hands have handled of the Word of life.* The invisible life and Word was no despiser of the testimony of sense. Sense, in its place and sphere, is a means that God has appointed, and the Lord Christ has employed, for our information. Our Lord took care to satisfy (as far as might be) all the senses of his apostles, that they might be the more authentic witnesses of him to the world. Those that apply all this to the hearing of the gospel lose the variety of sensations here mentioned, and the propriety of the expressions, as well as the reason of their inculcation and repetition here: *That which we have seen and heard declare we unto you,*[[1 John 1#3]]. The apostles could not be deceived in such long and various exercise of their sense. Sense must minister to reason and judgment; and reason and judgment must minister to the reception of the Lord Jesus Christ and his gospel. The rejection of the Christian revelation is at last resolved into the rejection of sense itself. *He upbraided them with their unbelief and hardness of heart, because they believed not those who had seen him after he had risen,*[[Mark 16#14]].
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3. With a solemn assertion and attestation of these grounds and evidences of the Christian truth and doctrine. The apostles publish these assurances for our satisfaction: *We bear witness, and show unto you,* [[1 John 1#2]]. *That which we have seen and heard declare we unto you,* [[1 John 1#3]]. It became the apostles to open to the disciples the evidence by which they were led, the reasons by which they were constrained to proclaim and propagate the Christian doctrine in the world. Wisdom and integrity obliged them to demonstrate that it was not either private fancy or a cunningly-devised fable that they presented to the world. Evident truth would open their mouths, and force a public profession. *We cannot but speak the things which we have seen and heard,*[[Acts 4#20]]. It concerned the disciples to be well assured of the truth of the institution they had embraced. They should see the evidences of their holy religion. It fears not the light, nor the most judicious examination. It is able to afford rational conviction and solid persuasion of mind and conscience. *I would that you knew what great conflict* (or concern of mind) *I have for you, and for those at Laodicea, and for as many as have not seen my face in the flesh, that their hearts might be knit together in love, and unto all riches of full assurance of understanding, to the acknowledgment of the mystery of God, even of the Father, and of Christ,* [[Colossians 2#1..2]].
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4. With the reason of the apostle's exhibiting and asserting this summary of sacred faith, and this breviate of evidence attending it. This reason is twofold:--
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1. That the believers of it may be advanced to the same happiness with them (with the apostles themselves): *That which we have seen and heard declare we unto you, that you may have fellowship with us,* [[1 John 1#3]]. The apostle means not personal fellowship nor consociation in the same church-administrations, but such as is consistent with personal distance from each other. It is communion with heaven, and in blessings that come thence and tend thither. "This we declare and testify, that you may share with us in our privileges and happiness." Gospel spirits (or those that are made happy by gospel grace) would fain have others happy too. We see, also, there is a fellowship or communion that runs through the whole church of God. There may be some personal distinctions and peculiarities, but there is a communion (or common participation of privilege and dignity) belonging to all saints, from the highest apostle to the lowest believer. As there is the same precious faith, there are the same precious promises dignifying and crowning that faith and the same precious blessings and glories enriching and filling those promises. Now that believers may be ambitious of this communion, that they may be instigated to retain and hold fast the faith that is the means of such communion, that the apostles also may manifest their love to the disciples in assisting them to the same communion with themselves, they indicate what it is and where it is: *And truly our fellowship* (or communion) *is with the Father and his Son Jesus Christ.* We have communion with the Father, and with the Son of the Father (as [[2 John 3]], he is most emphatically styled) in our happy relation to them, in our receiving heavenly blessings from them, and in our spiritual converse with them. We have now such supernatural conversation with God and the Lord Christ as is an earnest and foretaste of our everlasting abode with them, and enjoyment of them, in the heavenly glory. See to what the gospel revelation tends-- to advance us far above sin and earth and to carry us to blessed communion with the Father and the Son. See for what end the eternal life was made flesh-- that he might advance us to eternal life in communion with the Father and himself. See how far those live beneath the dignity, use, and end of the Christian faith and institution, who have not spiritual blessed communion with the Father and his Son Jesus Christ.
|
||||
2. That believers may be enlarged and advanced in holy joy: *And these things write we unto you that your joy may be full,* [[1 John 1#4]]. The gospel dispensation is not properly a dispensation of fear, sorrow, and dread, but of peace and joy. Terror and astonishment may well attend mount Sinai, but exultation and joy mount Zion, where appears *the eternal Word, the eternal life,* manifested in our flesh. The mystery of the Christian religion is directly calculated for the joy of mortals. It should be joy to us that the eternal Son should come to seek and save us, that he has made a full atonement for our sins, that he has conquered sin and death and hell, that he lives as our Intercessor and Advocate with the Father, and that he will come again to perfect and glorify his persevering believers. And therefore those live beneath the use and end of the Christian revelation who are not filled with spiritual joy. Believers should rejoice in their happy relation to God, as his sons and heirs, his beloved and adopted,-- in their happy relation to the Son of the Father, as being members of his beloved body, and coheirs with himself,-- in the pardon of their sins, the sanctification of their natures, the adoption of their persons, and the prospect of grace and glory that will be revealed at the return of their Lord and head from heaven. Were they confirmed in their holy faith, how would they rejoice! *The disciples were filled with joy, and with the Holy Ghost,*[[Acts 13#52]].
|
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|
||||
## Verses: 5 - 7
|
||||
5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. 6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: 7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.
|
||||
|
||||
The apostle, having declared the truth and dignity of the author of the gospel, brings a message or report from him, from which a just conclusion is to be drawn for the consideration and conviction of the professors of religion, or professed entertainers of this glorious gospel.
|
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|
||||
1. Here is the message or report that the apostle avers to come from the Lord Jesus: *This then is the message which we have heard of him* ([[1 John 1#5]]), of his Son Jesus Christ. As he was the immediate sender of the apostles, so he is the principal person spoken of in the preceding context, and the next antecedent also to whom the pronoun *him* can relate. The apostles and apostolical ministers are the messengers of the Lord Jesus; it is their honour, the chief they pretend to, to bring his mind and messages to the world and to the churches. This is the wisdom and present dispensation of the Lord Jesus, to send his messages to us by persons like ourselves. He that put on human nature will honour earthen vessels. It was the ambition of the apostles to be found faithful, and faithfully to deliver the errands and messages they had received. What was communicated to them they were solicitous to impart: *This then is the message which we have heard of him, and declare unto you.* A message from the Word of life, from the eternal Word, we should gladly receive: and the present one is this (relating to the nature of God whom we are to serve, and with whom we should covet all indulged communion)-- *That God is light, and in him is no darkness at all,* [[1 John 1#5]]. This report asserts the excellency of the divine nature. He is all that beauty and perfection that can be represented to us by light. He is a self-active uncompounded spirituality, purity, wisdom, holiness, and glory. And then the absoluteness and fulness of that excellency and perfection. There is no defect or imperfection, no mixture of any thing alien or contrary to absolute excellency, no mutability nor capacity of any decay in him: *In him is no darkness at all,* [[1 John 1#5]]. Or this report may more immediately relate to what is usually called the moral perfection of the divine nature, what we are to imitate, or what is more directly to influence us in our gospel work. And so it will comprehend the holiness of God, the absolute purity of his nature and will, his penetrative knowledge (particularly of hearts), his jealousy and injustice, which burn a a most bright and vehement flame. It is meet that to this dark world the great God should be represented as pure and perfect light. It is the Lord Jesus that best of all opens to us the name and nature of the unsearchable God: *The only-begotten, who is in the bosom of the Father, the same hath declared him.* It is the prerogative of the Christian revelation to bring us the most noble, the most august and agreeable account of the blessed God, such as is most suitable to the light of reason and what is demonstrable thereby, most suitable to the magnificence of his works round about us, and to the nature and office of him that is the supreme administrator, governor, and judge of the world. What more (relating to and comprehensive of all such perfection) could be included in one word than in this, *God is light, and in him is no darkness at all?* Then,
|
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2. There is a just conclusion to be drawn from this message and report, and that for the consideration and conviction of professors of religion, or professed entertainers of this gospel. This conclusion issues into two branches:--
|
||||
1. For the conviction of such professors as have no true fellowship with God: *If we say we have fellowship with him, and walk in darkness, we lie, and do not the truth.* It is known that to walk, in scripture account, is to order and frame the course and actions of the moral life, that is, of the life so far as it is capable of subjection to the divine law. *To walk in darkness* is to live and act according to such ignorance, error, and erroneous practice, as are contrary to the fundamental dictates of our holy religion. Now there may be those who may pretend to great attainments and enjoyments in religion; they may profess to have communion with God; and yet their lives may be irreligious, immoral, and impure. To such the apostle would not fear to give the lie: *They lie, and do not the truth.* They belie God; for he holds no heavenly fellowship or intercourse with unholy souls. What communion hath light with darkness? They belie themselves, or lie concerning themselves; for they have no such communications from God nor accesses to him. There is no truth in their profession nor in their practice, or their practice gives their profession and pretences the lie, and demonstrates the folly and falsehood of them.
|
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2. For the conviction and consequent satisfaction of those that are near to God: *But, if we walk in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.* As the blessed God is the eternal boundless light, and the Mediator is, from him, the light of the world, so the Christian institution is the great luminary that appears in our sphere, and shines here below. A conformity to this in spirit and practice demonstrates fellowship or communion with God. Those that so walk show that they know God, that they have received of the Spirit of God, and that the divine impress or image is stamped upon their souls. *Then we have fellowship one with another,* they with us and we with them, and both with God, in his blessed or beatific communications to us. And this is one of those beatific communications to us-- that his Son's blood or death is applied or imputed to us: *The blood of Jesus Christ his Son cleanseth us from all sin.* The eternal life, the eternal Son, hath put on flesh and blood, and so became Jesus Christ. Jesus Christ hath shed his blood for us, or died to wash us from our sins in his own blood. His blood applied to us discharges us from the guilt of all sin, both original and actual, inherent and committed: and so far we stand righteous in his sight; and not only so, but his blood procures for us those sacred influences by which sin is to be subdued more and more, till it is quite abolished, [[Galatians 3#13..14]].
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# Confession and Forgiveness. (a. d. 80.)
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## Verses: 8 - 10
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8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and his word is not in us.
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|
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Here,
|
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|
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1. The apostle, having supposed that even those of this heavenly communion have yet their sin, proceeds here to justify that supposition, and this he does by showing the dreadful consequences of denying it, and that in two particulars:-- 1. *If we say, We have no sin, we deceive ourselves, and the truth is not in us,* [[1 John 1#8]]. We must beware of deceiving ourselves in denying or excusing our sins. The more we see them the more we shall esteem and value the remedy. *If we deny them, the truth is not in us,* either the truth that is contrary to such denial (we lie in denying our sin), or the truth of religion, is not in us. The Christian religion is the religion of sinners, of such as have sinned, and in whom sin in some measure still dwells. The Christian life is a life of continued repentance, humiliation for and mortification of sin, of continual faith in, thankfulness for, and love to the Redeemer, and hopeful joyful expectation of a day of glorious redemption, in which the believer shall be fully and finally acquitted, and sin abolished for ever.
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2. *If we say, We have not sinned, we make him a liar, and his word is not in us,*[[1 John 1#10]]. The denial of our sin not only deceives ourselves, but reflects dishonour upon God. It challenges his veracity. He has abundantly testified of, and testified against, the sin of the world. *And the Lord said in his heart* (determined thus with himself), *I will not again curse the ground* (as he had then lately done) *for man's sake; for* (or, with the learned bishop Patrick, *though) the imagination of man's heart is evil from his youth,* [[Genesis 8#21]]. But God has given his testimony to the continued sin and sinfulness of the world, by providing a sufficient effectual sacrifice for sin, that will be needed in all ages, and to the continued sinfulness of believers themselves by requiring them continually to confess their sins, and apply themselves by faith to the blood of that sacrifice. And therefore, if we say either that we have not sinned or do not yet sin, *the word of God is not in us,* neither in our minds, as to the acquaintance we should have with it, nor in our hearts, as to the practical influence it should have upon us.
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2. The apostle then instructs the believer in the way to the continued pardon of his sin. Here we have,
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1. His duty in order thereto: *If we confess our sins,* [[1 John 1#9]]. Penitent confession and acknowledgment of sin are the believer's business, and the means of his deliverance from his guilt. And,
|
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2. His encouragement thereto, and assurance of the happy issue. This is the veracity, righteousness, and clemency of God, to whom he makes such confession: *He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness,* [[1 John 1#9]]. God is faithful to his covenant and word, wherein he has promised forgiveness to penitent believing confessors. He is just to himself and his glory who has provided such a sacrifice, by which his righteousness is declared in the justification of sinners. He is just to his Son who has not only sent him for such service, but promised to him that those who come through him shall be forgiven on his account. *By his knowledge* (by the believing apprehension of him) *shall my righteous servant justify many,* [[Isaiah 53#11]]. He is clement and gracious also, and so will forgive, to the contrite confessor, all his sins, cleanse him from the guilt of all unrighteousness, and in due time deliver him from the power and practice of it.
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@ -0,0 +1,120 @@
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# Chapter Introduction
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|
||||
Here the apostle encourages against sins of infirmity ([[1 John 2#1..2]]), shows the true knowledge and love of God ([[1 John 2#3..6]]), renews the precept of fraternal love ([[1 John 2#7..11]]), addresses the several ages of Christians ([[1 John 2#12..14]]), warns against worldly love ([[1 John 2#15..17]]), against seducers ([[1 John 2#18..19]]), shows the security of true Christians ([[1 John 2#20..27]]), and advises to abide in Christ, [[1 John 2#28..29]].
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# Christ the Propitiation. (a. d. 80.)
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|
||||
## Verses: 1 - 2
|
||||
1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: 2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
|
||||
|
||||
These verses relate to the concluding subject of the foregoing chapter, in which the apostle proceeds upon the supposition of the real Christian's sin. And here he gives them both dissuasion and support.
|
||||
|
||||
1. Dissuasion. He would leave no room for sin: "*My little children, these things write I unto you, that you sin not,* [[1 John 2#1]]. The design or purport of this letter, the design of what I have just said concerning communion with God and the overthrow of it by an irreligious course, is to dissuade and drive you from sin." See the familiar affectionate compellation with which he introduces his admonition: *My little children,* children as having perhaps been begotten by his gospel, *little children* as being much beneath him in age and experience, *my little children,* as being dear to him in the bonds of the gospel. Certainly the gospel most prevailed where and when such ministerial love most abounded. Or perhaps the judicious reader will find reason to think that the apostle's meaning in this dissuasion or caution is this, or amounts to this reading: *These things write I unto you, not that you sin.* And so the words will look back to what he had said before concerning the assured pardon of sin: *God is faithful and just to forgive us our sins,* &c., [[1 John 1#9]]. And so the words are a preclusion of all abuse of such favour and indulgence. "Though sins will be forgiven to penitent confessors, yet this I write, not to encourage you in sin, but upon another account." Or this clause will look forward to what the apostle is going to say about the Advocate for sinners: and so it is a prolepsis, a prevention of like mistake or abuse: "*These things write I unto you, not that you sin,* but that you may see your remedy for sin." And so the following particle (as the learned know) may be rendered adversatively: *But, if a man sin,* he may know his help and cure. And so we see,
|
||||
2. The believer's support and relief in case of sin: *And (or but) if any man sin* (any of us, or of our foresaid communion), *We have we an Advocate with the Father,* &c., [[1 John 2#1]]. Believers themselves, those that are advanced to a happy gospel-state, have yet their sins. There is a great distinction therefore between the sinners that are in the world. There are Christianized (such as are instated in the sacred saving privileges of Christ's mystical or spiritual body) and unchristianized, converted and unconverted sinners. There are some who, though they really sin, yet, in comparison with others, are said *not to sin,* as [[1 John 3#9]]. Believers, as they have an atonement applied unto them at their entrance into a state of pardon and justification, so they have an Advocate in heaven still to continue to them that state, and procure their continued forgiveness. And this must be the support, satisfaction, and refuge of believers (or real Christians) in or upon their sins: *We have an Advocate.* The original name is sometimes given to the Holy Ghost, and then it is rendered, *the Comforter.* He acts within us; he puts pleas and arguments into our hearts and mouths; and so is our advocate, by teaching us to intercede for ourselves. But here is an advocate without us, in heaven and with the Father. The proper office and business of an advocate is with the judge; with him he pleads the client's cause. The Judge with whom our advocate pleads is the Father, his Father and ours. He who was our Judge in the legal court (the court of the violated law) is our Father in the gospel court, the court of heaven and of grace. His throne or tribunal is the mercy-seat. And he that is our Father is also our Judge, the supreme arbitrator of our state and circumstances, either for life or death, for time or eternity. *You have come-- to God, the Judge of all,* [[Hebrews 12#23]]. That believers may be encouraged to hope that their cause will go well, as their Judge is represented to them in the relation of a Father, so their advocate is recommended to them upon these considerations:--
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||||
1. By his person and personal names. *It is Jesus Christ the Son of the Father,* one anointed by the Father for the whole office of mediation, the whole work of salvation, and consequently for that of the intercessor or advocate.
|
||||
2. By his qualification for the office. *It is Jesus Christ the righteous,* the righteous one in the court and sight of the Judge. This is not so necessary in another advocate. Another advocate (or an advocate in another court) may be an unjust person himself, and yet may have a just cause (and the cause of a just person in that case) to plead, and may accordingly carry his cause. But here the clients are guilty; their innocence and legal righteousness cannot be pleaded; their sin must be confessed or supposed. It is the advocate's own righteousness that he must plead for the criminals. He has been righteous to the death, righteous for them; he has brought in everlasting righteousness. This the Judge will not deny. Upon this score he pleads, that the clients' sins may not be imputed to them.
|
||||
3. By the plea he has to make, the ground and basis of his advocacy: *And he is the propitiation for our sins,* [[1 John 2#2]]. He is the expiatory victim, the propitiatory sacrifice that has been offered to the Judge for all our offences against his majesty, and law, and government. In vain do the professors of Rome distinguish between and advocate of redemption and an advocate of intercession, or a mediator of such different service. The Mediator of intercession, the Advocate for us, is the Mediator of redemption, the propitiation for our sins. It is his propitiation that he pleads. And we might be apt to suppose that his blood had lost its value and efficacy if no mention had been made of it in heaven since the time it was shed. But now we see it is of esteem there, since it is continually represented in the intercession of the great advocate (the attorney-general) for the church of God. *He ever lives to make intercession for those that come to God through him.* 4. By the extent of his plea, the latitude of his propitiation. It is not confined to one nation; and not particularly to the ancient Israel of God: *He is the propitiation for our sins; and not for ours only* (not only for the sins of us Jews, us that are Abraham's seed according to the flesh), *but also for those of the whole world* ([[1 John 2#2]]); not only for the past, or us present believers, but for the sins of all who shall hereafter believe on him or come to God through him. The extent and intent of the Mediator's death reach to all tribes, nations, and countries. As he is the only, so he is the universal atonement and propitiation for all that are saved and brought home to God, and to his favour and forgiveness.
|
||||
|
||||
# The Believer's Duty. (a. d. 80.)
|
||||
|
||||
## Verses: 3 - 6
|
||||
3 And hereby we do know that we know him, if we keep his commandments. 4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 6 He that saith he abideth in him ought himself also so to walk, even as he walked.
|
||||
|
||||
These verses may seem to relate to the [[1 John 1#7]], between which and these verses there occurred an incidental discourse concerning the believer's duty and relief in case of sin, occasioned by the mention of one of the believer's privileges-- his being cleansed from sin by the Mediator's blood. In that verse the apostle asserts the beneficial consequence of *walking in the light: "We have then fellowship with one another,* such divine fellowship and communion as are the prerogative of the church of Christ." Here now succeeds the trial or test of our light and of our love.
|
||||
|
||||
1. The trial of our light: *And hereby we do know that we know him, if we keep his commandments,*[[1 John 2#3]]. Divine light and knowledge are the beauty and improvement of the mind; it becomes the disciples of the Mediator to be persons of wisdom and understanding. Young Christians are apt to magnify their new light and applaud their own knowledge, especially if they have been suddenly or in a short time communicated; and old ones are apt to suspect the sufficiency and fulness of their knowledge; they lament that they know God, and Christ, and the rich contents of his gospel, no more: but here is the evidence of the soundness of our knowledge, if it constrain us to *keep God's commandments.* Each perfection of his nature enforces his authority; the wisdom of his counsels, the riches of his grace, the grandeur of his works, recommend his law and government. A careful conscientious obedience to his commands shows that the apprehension and knowledge of these things are graciously impressed upon the soul; and therefore it must follow in the reverse that *he that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him,* [[1 John 2#4]]. Professors of the truth are often ashamed of their ignorance, or ashamed to own it; they frequently pretend to great attainments in the knowledge of divine mysteries: *Thou makest thy boast of God, and knowest his will, and approvest* (in thy rational judgment) *the things that are more excellent, being instructed out of the law and art confident that thou thyself art* (or art fit to be) *a guide to the blind,* &c., [[Romans 2#17]], &c. But what knowledge of God can that be which sees not that he is most worthy of the most entire and intense obedience? And, if that be seen and known, how vain and superficial is even this knowledge when it sways not the heart unto obedience! A disobedient life is the confutation and shame of pretended religious knowledge; it gives the lie to such boasts and pretences, and shows that there is neither religion nor honesty in them.
|
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2. The trial of our love: *But whoso keepeth his word in him verily is the love of God perfected; hereby know we that we are in him,* [[1 John 2#5]]. To keep the word of God, or of Christ, is sacredly to attend thereto in all the conduct and motion of life; in him that does so is the love of God perfected. Possibly, some may here understand God's love to us; and doubtless his love to us cannot be perfected (or obtain its perfect design and fruit) without our practical observance of his word. We are chosen, to be holy and blameless before him in love; we are *redeemed, to be a peculiar people, zealous of good works;* we are pardoned and justified, that we may be partakers of larger measures of the divine Spirit for sanctification; we are sanctified, that we may walk in ways of holiness and obedience: no act of divine love that here terminates upon us obtains its proper tendency, issue, and effect, without our holy attendance to God's word. But the phrase rather denotes here our love to God; so [[1 John 2#15]], *The love of (to) the Father is not in him;* so [[1 John 3#17]], *How dwelleth the love of (to) God in him?* Now light is to kindle love; and love must and will keep the word of God; it enquires wherein the beloved may be pleased and served, and, finding he will be so by observance of his declared will, there it employs and exerts itself; there love is demonstrated; there it has its perfect (or complete) exercise, operation, and delight; and hereby (by this dutiful attendance to the will of God, or Christ) *we know that we are in him* ([[1 John 2#5]]), we know that we belong to him, and that we are united to him by that Spirit which elevates and assists us to this obedience; and if we acknowledge our relation to him, and our union with him, it must have this continued enforcement upon us: *He that saith he abideth in him ought himself to walk even as he walked,*[[1 John 2#6]]. The Lord Christ was an inhabitant of this world, and walked here below; here he gave a shining example of absolute obedience to God. Those who profess to be on his side, and to abide with him, must walk with him, walk after his pattern and example. The partisans of the several sects of philosophers of old paid great regard to the dictates and practice of their respective teachers and sect-masters; much more should the Christian, he who professes to abide in and with Christ, aim to resemble his infallible Master and head, and conform to his course and prescriptions: *Then are you my friends if you do whatsoever I command you,* [[John 15#14]].
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# The Law of Love. (a. d. 80.)
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|
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## Verses: 7 - 11
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7 Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning. 8 Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth. 9 He that saith he is in the light, and hateth his brother, is in darkness even until now. 10 He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. 11 But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.
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The seventh verse may be supposed either to look backward to what immediately preceded (and then it is *walking as Christ walked* that is here represented as *no new, but an old commandment;* it is that which the apostles would certainly inculcate wherever they brought Christ's gospel), or to look forward to what the apostle is now going to recommend, and that is the law of fraternal love; this is the message *heard from the beginning* ([[1 John 3#11]]), and *the old commandment,* [[2 John 5]]. Now, while the apostle addresses himself to the recommendation of such a practice, he is ready to give an instance thereof in his affectionate appellation: "*Brethren,* you who are dear to me in the bond of that love to which I would solicit you;" and so the precept of fraternal love is recommended,
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1. As an old one: *I write no new commandment unto you, but an old commandment, which you had from the beginning,* [[1 John 2#7]]. The precept of love must be as old as human nature; but it might admit divers enactions, enforcements, and motives. In the state of innocence, had human nature then been propagated, men must have loved one another as being of one blood, made to dwell on the earth, as being God's offspring, and bearing his image. In the state of sin and promised recovery, they must love one another as related to God their Maker, as related to each other by blood, and as partners in the same hope. When the Hebrews were peculiarly incorporated, they must accordingly love each other, as being the privileged people, whose were the covenants and the adoption, and of whose race the Messiah and head of the church must spring; and the law of love must be conveyed with new obligations to the new Israel of God, to the gospel church, and so it is the *old commandment,* or the word which the children of the gospel Israel have heard from the beginning, [[1 John 2#7]].
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2. As a new one: "*Again,* to constrain you to this duty the more, *a new commandment I write unto you,* the law of the new society, the Christian corporation, *which thing is true in him,* the matter of which was first true in and concerning the head of it; the truth of it was first and was abundantly in him; *he loved the church, and gave himself for it:* and it is true *in you;* this law is in some measure written upon your hearts; you are taught of God to love one another, and that *because*" (or since, or forasmuch as) "*the darkness is past,* the darkness of your prejudiced unconverted (whether Jewish or Gentile) minds, your deplorable ignorance of God and of Christ is now past, *and the true light now shineth* ([[1 John 2#8]]); *the light* of evangelical revelation hath shone with life and efficacy into your hearts; hence you have seen the excellency of Christian love, and the fundamental obligation thereto." Hence we see that the fundamentals (and particularly the fundamental precepts) of the Christian religion may be represented either as new or old; the reformed doctrine, or doctrine of religion in the reformed churches, is new and old-- new, as taught after long darkness, by the lights of the reformation, new as purged from the adulterations of Rome; but old as having been taught and *heard from the beginning.* We should see that that grace or virtue which was true in Christ be true also in us; we should be conformable to our head. The more our darkness is past, and gospel light shines unto us, the deeper should our subjection be to the commandments of our Lord, whether considered as old or new. Light should produce a suitable heat. Accordingly, here is another trial of our Christian light; before, it was to be approved by obedience to God; here by Christian love.
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1. He who wants such love in vain pretends his light: *He that saith he is in the light, and hateth his brother, is in darkness even unto now,*[[1 John 2#9]]. It is proper for sincere Christians to acknowledge what God has done for their souls; but in the visible church there are often those who assume to themselves more than is true, there are those who say they are in the light, the divine revelation has made its impression upon their minds and spirits, and yet they walk in hatred and enmity towards their Christian brethren; these cannot be swayed by the sense of the love of Christ to their brethren, and therefore remain in their dark state, notwithstanding their pretended conversion to the Christian religion.
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2. He who is governed by such love approves his light to be good and genuine: *He that loveth his brother* (as his brother in Christ) *abideth in the light,* [[1 John 2#10]]. He sees the foundation and reason of Christian love; he discerns the weight and value of the Christian redemption; he sees how meet it is that we should love those whom Christ hath loved; and then the consequence will be that *there is no occasion of stumbling in him* ([[1 John 2#10]]); he will be no scandal, *no stumbling-block, to his brother;* he will conscientiously beware that he neither induce his brother to sin nor turn him out of the way of religion, Christian love teaches us highly to value our brother's soul, and to dread every thing that will be injurious to his innocence and peace.
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3. Hatred is a sign of spiritual darkness: *But he that hateth his brother is in darkness,*[[1 John 2#11]]. Spiritual light is instilled by the Spirit of grace, and one of *the first-fruits of that Spirit is love;* he then who is possessed with malignity towards a Christian brother must needs be destitute of spiritual light; consequently *he walks in darkness* ([[1 John 2#11]]); his life is agreeable to a dark mind and conscience, *and he knows not whither he goes;* he sees not whither this dark spirit carries him, and particularly that it will carry him to the world of utter darkness, *because darkness hath blinded his eyes,* [[1 John 2#11]]. The darkness of regeneracy, evidenced by a malignant spirit, is contrary to the light of life; where that darkness dwells, the mind, the judgment, and the conscience will be darkened, and so will mistake the way to heavenly endless life. Here we may observe how effectually our apostle is now cured of his once hot and flaming spirit. Time was when he was for *calling for fire from heaven* upon poor ignorant Samaritans who received them not, [[Luke 9#54]]. But his Lord had shown him that he knew not his own spirit, nor whither it led him. Having now imbibed more of the Spirit of Christ, he breathes out good-will to man, and love to all the brethren. It is the Lord Jesus that is the great Master of love: it is his school (his own church) that is the school of love. His disciples are the disciples of love, and his family must be the family of love.
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|
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# Against the Love of the World. (a. d. 80.)
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## Verses: 12 - 17
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12 I write unto you, little children, because your sins are forgiven you for his name's sake. 13 I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father. 14 I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. 15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.
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This new command of holy love, with the incentives thereto, may possibly be directed to the several ranks of disciples that are here accosted. The several graduates in the Christian university, the catholic church, must be sure to preserve the bond of sacred love. Or, there being an important dehortation and dissuasion to follow, without the observance of which vital religion in the love of God and love of the brethren cannot subsist, the apostle may justly seem to preface it with a solemn address to the several forms or orders in the school of Christ: let the infants or minors, the adults, the seniors (or the *adepti,* the ***teleioi,*** the most *perfect*), in the Christian institution, know that they must *not love this world;* and so,
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1. We have the address itself made to the various forms and ranks in the church of Christ. All Christians are not of the same standing and stature; there are babes in Christ, there are grown men, and old disciples. As these have their peculiar states, so they have their peculiar duties; but there are precepts and a correspondent obedience common to them all, as particularly mutual love and contempt of the world. We see also that wise pastors will judiciously distribute the word of life, and give to the several members of Christ's family their several suitable portions: *I write unto you children, fathers, and young men.* In this distribution the apostle addresses,
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1. The lowest in the Christian school: *I write unto you, little children,* [[1 John 2#12]]. There are novices in religion, babes in Christ, those who are learning the rudiments of Christian godliness. The apostle may seem to encourage them by applying to them first; and it may be useful to the greater proficients to hear what is said to their juniors; elements are to be repeated; first principles are the foundation of all. He addresses *the children* in Christianity upon two accounts:--
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1. *Because their sins were forgiven them for his name's sake,* [[1 John 2#12]]. The youngest sincere disciple is pardoned; *the communion of saints* is attended with *the forgiveness of sins.* Sins are forgiven either for God's name's sake, for the praise of his glory (his glorious perfections displayed in forgiveness), or *for Christ's name's sake,* upon his score, and upon the account of the redemption that is in him; and those that are forgiven of God are strongly obliged to relinquish this world, which so interferes with *the love of God.*
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2. Because of their knowledge of God: *I write unto you, little children, because you have known the Father,*[[1 John 2#13]]. Children are wont to know none so soon as their father. Children in Christianity must and do know God. *They shall all know me, from the least to the greatest,* [[Hebrews 8#11]]. Children in Christ should know that God is their Father; it is their wisdom. We say, It is a wise child that knows his father. These children cannot but know theirs; they can well be assured by whose power they are regenerated and by whose grace they are adopted. Those that know the Father may well be withdrawn from the love of this world. Then the apostle, proceeds,
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2. To those of the highest station and stature, to the seniors in Christianity, to whom he gives an honourable appellation: *I write unto you, fathers* ([[1 John 2#13..14]]), *unto you, Mnasons, you old disciples,* [[Acts 21#16]]. The apostle immediately passes from the bottom to the top of the school, from the lowest form to the highest, that those in the middle may hear both lessons, may remember what they have learned and perceive what they must come to: *I write unto you, fathers.* Those that are of longest standing in Christ's school have need of further advice and instruction; the oldest disciple must go to heaven (the university above) with his book, his Bible, in his hand; fathers must be written to, and preached to; none are too old to learn. He writes to them upon the account of their knowledge: *I write unto you, fathers, because you have known him that is from the beginning,* [[1 John 2#13..14]]. Old men have knowledge and experience, and expect deference. The apostle is ready to own the knowledge of old Christians, and to congratulate them thereupon. They know the Lord Christ, particularly *him that was from the beginning;* as [[1 John 1#1]]. As Christ is *Alpha* and *Omega,* so he must be the beginning and end of our Christian knowledge. *I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord,* [[Philippians 3#8]]. Those who know him that was from the beginning, before this world was made, may well be induced thereby to relinquish this world. Then,
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3. To the middle age of Christians, to those who are in their bloom and flower: *I write unto you, young men,* [[1 John 2#13..14]]. There are the adult in Christ Jesus, those that have arrived at the strength of spirit and sound sense and can discern between good and evil. The apostle applies to them upon these accounts:--
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1. Upon the account of their martial exploits. Dexterous soldiers they are in the camp of Christ: *Because you have overcome the wicked one,* [[1 John 2#13]]. There is a wicked one that is continually warring against souls, and particularly against the disciples: but those that are well taught in Christ's school can handle their arms and vanquish the evil one; and those that can vanquish him may be called to vanquish the world too, which is so great an instrument for the devil.
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2. Upon the account of their strength, discovered in this their achievement: *Because you are strong, and you have overcome the wicked one,* [[1 John 2#14]]. Young men are wont to glory in their strength; it will be the glory of youthful persons to be strong in Christ and in his grace; it will be their glory, and it will try their strength, to overcome the devil; if they be not too hard for the devil, he will be too hard for them. Let vigorous Christians show their strength in conquering the world; and the same strength must be exerted in overcoming the world as is employed in overcoming the devil.
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3. Because of their acquaintance with the word of God: *And the word of God abideth in you,* [[1 John 2#14]]. The word of God must abide in the adult disciples; it is the nutriment and supply of strength to them; it is the weapon by which they overcome the wicked one; the sword of the Spirit, whereby they quench his fiery darts: and those in whom the word of God dwells are well furnished for the conquest of the world.
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2. We have the dehortation or dissuasion thus prefaced and introduced, a caution fundamental to vital practical religion: "*Love not the world, neither the things that are in the world,* [[1 John 2#15]]. Be crucified to the world, be mortified to the things, to the affairs and enticements, of it." The several degrees of Christians should unite in this, in being dead to the world. Were they thus united, they would soon unite upon other accounts: their love should be reserved for God; throw it not away upon the world. Now here we see the reasons of this dissuasion and caution. They are several, and had need to be so; it is hard to dispute or dissuade disciples themselves from the love of the world. These reasons are taken,
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1. From the inconsistency of this love with the love of God: *If any man love the world, the love of the Father is not in him,* [[1 John 2#15]]. The heart of man is narrow, and cannot contain both loves. The world draws down the heart from God; and so the more the love of the world prevails the more the love of God dwindles and decays.
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2. From the prohibition of worldly love or lust; it is not ordained of God: *It is not of the Father, but is of the world,* [[1 John 2#16]]. This love or lust is not appointed of God (he calls us from it), but it intrudes itself from the world; the world is a usurper of our affection. Now here we have the due consideration and notion of the world, according to which it is to be crucified and renounced. *The world,* physically considered, is good, and is to be admired as the work of God and a glass in which his perfections shine; but it is to be considered in its relation to us now in our corrupted state, and as it works upon our weakness and instigates and inflames our vile affections. There is great affinity and alliance between this world and the flesh, and this world intrudes and encroaches upon the flesh, and thereby makes a party against God. The things of the world therefore are distinguished into three classes, according to the three predominant inclinations of depraved nature; as,
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1. There is *the lust of the flesh. The flesh* here, being distinguished from *the eyes* and *the life,* imports the body. The lust of the flesh is, subjectively, the humour and appetite of indulging fleshly pleasures; and, objectively, all those things that excite and inflame the pleasures of the flesh. This lust is usually called *luxury.*
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2. There is *the lust of the eyes.* The eyes are delighted with treasures; riches and rich possessions are craved by an extravagant eye; this is the lust of covetousness.
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3. There is *the pride of life.* A vain mind craves all the grandeur, equipage, and pomp of a vain-glorious life; this is ambition, and thirst after honour and applause. This is, in part, the disease of the ear; it must be flattered with admiration and praise. The objects of these appetites must be abandoned and renounced; as they engage and engross the affection and desire, *they are not of the Father, but of the world,*[[1 John 2#16]]. The Father disallows them, and the world should keep them to itself. The lust or appetite to these things must be mortified and subdued; and so the indulging of it is not appointed by the Father, but is insinuated by the ensnaring world.
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3. From the vain and vanishing state of earthly things and the enjoyment of them. *And the world passeth away, and the lust thereof,* [[1 John 2#17]]. The things of the world are fading and dying apace. The lust itself and the pleasure of it wither and decay; desire itself will ere long fail and cease, [[Ecclesiastes 12#5]]. And what has become of all the pomp and pleasure of all those who now lie mouldering in the grave?
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4. From the immortality of the divine lover, the lover of God: *But he that doeth the will of God,* which must be the character of the lover of God, in opposition to this lover of the world, *abideth for ever,* [[1 John 2#17]]. The object of his love in opposition to *the world* that *passeth away,* abideth for ever; his sacred passion or affection, in opposition to the lust that passeth away, abideth for ever; love shall never fail; and he himself is an heir of immortality and endless life, and shall in time be translated thither.
|
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From the whole of these verses we should observe the purity and spirituality of the apostolical doctrine. The animal life must be subjected to the divine; the body with its affections should be swayed by religion, or the victorious love of God.
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|
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# Concerning Antichrist. (a. d. 80.)
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|
||||
## Verses: 18 - 19
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18 Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. 19 They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.
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|
||||
Here is,
|
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|
||||
1. A moral prognostication of the time; the end is coming: *Little children, it is the last time,* [[1 John 2#18]]. Some may suppose that the apostle here addresses the first rank of Christians again; the juniors are most apt to be seduced, and therefore, "*Little children,* you that are young in religion, take heed to yourselves that you be not corrupted." But it may be, as elsewhere, a universal appellation, introductive of an alarm to all Christians: "*Little children, it is the last time;* our Jewish polity in church and state is hastening to an end; the Mosaic institution and discipline are just upon vanishing away; Daniel's weeks are now expiring; the destruction of the Hebrew city and sanctuary is approaching, *the end whereof must be with a flood, and to the end of the war desolations are determined,*" [[Daniel 9#26]]. It is meet that the disciples should be warned of the haste and end of time, and apprised as much as may be of the prophetic periods of time.
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2. The sign of this last time: *Even now there are many antichrists* ([[1 John 2#18]]), many that oppose the person, doctrine, and kingdom of Christ. It is a mysterious portion of providence that antichrists should be permitted; but, when they have come, it is good and safe that the disciples should be informed of them; ministers should be *watchmen to the house of Israel.* Now it should be no great offence nor prejudice to the disciples that there are such antichrists:
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1. One great one has been foretold: *As you have heard that antichrist shall come,*[[1 John 2#18]]. The generality of the church have been informed by divine revelation that there must be a long and fatal adversary to Christ and his church, [[2 Thessalonians 2#8..10]]. No wonder then that there are many harbingers and forerunners of the great one: *Even now there are many antichrists,* the mystery of iniquity already worketh.
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2. They were foretold also as the sign of this last time. *For there shall arise false Christs and false prophets, and shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect,* [[Matthew 24#24]]. And these were the forerunners of the dissolution of the Jewish state, nation, and religion: *Whereby we know it is the last time,* [[1 John 2#18]]. Let the prediction that we see there has been of seducers arising in the Christian world fortify us against their seduction.
|
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3. Some account of these seducers or antichrists.
|
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1. More positively. They were once entertainers or professors of apostolical doctrine: "*They went out from us* ([[1 John 2#19]]), from our company and communion;" possibly from the church of Jerusalem, or some of the churches of Judea, as [[Acts 15#1]], *Certain men came down from Judea, and taught the brethren,* &c. The purest churches may have their apostates and revolters; the apostolic doctrine did not convert all whom it convinced of its truth.
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2. More privately. "They were not inwardly such as we are: *But they were not of us;* they had not *from the heart obeyed the form of sound doctrine delivered to them;* they were not of our union with Christ the head." Then here is,
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1. The reason upon which it is concluded that they were not of us, were not what they pretended, or what we are, and that is their actual defection: "*For, if they had been of us, they would* no doubt *have continued with us* ([[1 John 2#19]]); had the sacred truth been rooted in their hearts it would have held them with us; had they had the anointing from above, by which they had been made true and real Christians, they would not have turned antichrists." Those that apostatize from religion sufficiently indicate that, before, they were hypocrites in religion: those who have imbibed the spirit of gospel truth have a good preservative against destructive error.
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2. The reason why they are permitted thus to depart from apostolical doctrine and communion-- that their insincerity may be detected: *But* this was done (or *they went out) that they might be made manifest that they were not all of us,* [[1 John 2#19]]. The church knows not well who are its vital members and who are not; and therefore the church, considered as internally sanctified, may well be styled *invisible.* Some of the hypocritical must be manifested here, and that for their own shame and benefit too, in their reduction to the truth, if they have not sinned unto death, and for the terror and caution of others. *You therefore, beloved, seeing you know these things before, beware lest you also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace,* &c., [[2 Peter 3#17..18]].
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|
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## Verses: 20 - 27
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20 But ye have an unction from the Holy One, and ye know all things. 21 I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. 22 Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. 23 Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also. 24 Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. 25 And this is the promise that he hath promised us, even eternal life. 26 These things have I written unto you concerning them that seduce you. 27 But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.
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|
||||
Here,
|
||||
|
||||
1. The apostle encourages the disciples (to whom he writes) in these dangerous times, in this hour of seducers; he encourages them in the assurance of their stability in this day of apostasy: *But you have an unction from the Holy One, and you know all* things. We see,
|
||||
1. The blessing wherewith they were enriched-- an unguent from heaven: *You have an unction.* True Christians are anointed ones, their name intimates as much. They are anointed with the oil of grace, with gifts and spiritual endowments, by the Spirit of grace. They are anointed into a similitude of their Lord's offices, as subordinate prophets, priests, and kings, unto God. The Holy Spirit is compared to oil, as well as to fire and water; and the communication of his salvific grace is our anointing.
|
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2. From whom this blessing comes-- *from the Holy One,* either from the Holy Ghost or from the Lord Christ, as [[Revelation 3#7]], *These things saith he that is holy-- the Holy One.* The Lord Christ is glorious in his holiness. The Lord Christ disposes of the graces of the divine Spirit, and he anoints the disciples to make them like himself, and to secure them in his interest.
|
||||
3. The effect of this unction-- it is a spiritual eye-salve; it enlightens and strengthens the eyes of the understanding: "*And* thereby *you know all things* ([[1 John 2#20]]), all these things concerning Christ and his religion; it was promised and given you for that end," [[John 14#26]]. The Lord Christ does not deal alike by all his professed disciples; some are more anointed than others. There is great danger lest those that are not thus anointed should be so far from being true to Christ that they should, on the contrary, turn antichrists, and prove adversaries to Christ's person, and kingdom, and glory.
|
||||
2. The apostle indicates to them the mind and meaning with which he wrote to them.
|
||||
1. By way of negation; not as suspecting their knowledge, or supposing their ignorance in the grand truths of the gospel: "*I have not written unto you because you know not the truth,* [[1 John 2#21]]. I could not then be so well assured of your stability therein, nor congratulate you on your unction from above." It is good to surmise well concerning our Christian brethren; we ought to do so till evidence overthrows our surmise: a just confidence in religious persons may both encourage and contribute to their fidelity.
|
||||
2. By way of assertion and acknowledgment, as relying upon their judgment in these things: *But because you know it* (you know *the truth in Jesus), and that no lie is of the truth.* Those who know the truth in any respect are thereby prepared to discern what is contrary thereto and inconsistent therewith. *Rectum est index sui et obliqui-- The line which shows itself to be straight shows also what line is crooked.* Truth and falsehood do not well mix and suit together. Those that are well acquainted with Christian truth are thereby well fortified against antichristian error and delusion. No lie belongs to religion, either natural or revealed. The apostles most of all condemned lies, and showed the inconsistency of lies with their doctrine: they would have been the most self-condemned persons had they propagated the truth by lies. It is a commendation of the Christian religion that it so well accords with natural religion, which is the foundation of it, that it so well accords with the Jewish religion, which contained the elements or rudiments of it. *No lie is of the truth;* frauds and impostures then are very unfit means to support and propagate the truth. I suppose it had been better with the state of religion if they had never been used. The result of them appears in the infidelity of our age; the detection of ancient pious frauds and wiles has almost run our age into atheism and irreligion; but the greatest actors and sufferers for the Christian revelation would assure us that *no lie is of the truth.*
|
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3. The apostle further impleads and arraigns these seducers who had newly arisen.
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1. They are *liars,* egregious opposers of sacred truth: *Who is a liar,* or the liar, the notorious liar of the time and age in which we live, *but he that denieth that Jesus is the Christ?* The great and pernicious lies that the father of lies, or of liars, spreads in the world, were of old, and usually are, falsehoods and errors relating to the person of Christ. There is no truth so sacred and fully attested but some or other will contradict or deny it. That Jesus of Nazareth was the Son of God had been attested by heaven, and earth, and hell. It should seem that some, in the tremendous judgment of God, are given up to strong delusions.
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2. They are direst enemies to God as well as to the Lord Christ: *He is antichrist who denieth the Father and the Son,* [[1 John 2#22]]. He that opposes Christ denies the witness and testimony of the Father, and the seal that he hath given to his Son; *for him hath God the Father sealed,* [[John 6#27]]. And he that denies the witness and testimony of the Father, concerning Jesus Christ denies that God is the Father of the Lord Jesus Christ, and consequently abandons the knowledge of God in Christ, and thereupon the whole revelation of God in Christ, and particularly of God in Christ *reconciling the world unto himself;* and therefore the apostle may well infer, *Whosoever denies the Son the same has not the Father* ([[1 John 2#23]]); he has not the true knowledge of the Father, for the Son has most and best revealed him; he has no interest in the Father, in his favour, and grace, and salvation, *for none cometh to the Father but by the Son. But,* as some copies add, *he that acknowledgeth the Son has the Father also,* [[1 John 2#23]]. As there is an intimate relation between the Father and the Son, so there is an inviolable union in the doctrine, knowledge, and interests of both; so that he who has the knowledge of, and right to, the Son, has the knowledge of, and right to, the Father also. Those that adhere to the Christian revelation hold the light and benefit of natural religion withal.
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4. Hereupon the apostle advises and persuades the disciples to continue in the old doctrine at first communicated to them: *Let that therefore abide in you which you have heard from the beginning,* [[1 John 2#24]]. Truth is older than error. The truth concerning Christ, that was at first delivered to the saints, is not to be exchanged for novelties. So sure were the apostles of the truth of what they had delivered concerning Christ, and from him, that after all their toils and sufferings they were not willing to relinquish it. The Christian truth may plead antiquity, and be recommended thereby. This exhortation is enforced by these considerations:--
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1. From the sacred advantage they will receive by adhering to the primitive truth and faith.
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1. They will continue thereby in holy union with God and Christ: *If that which you have heard from the beginning shall remain in you, you also shall continue in the Son and in the Father,* [[1 John 2#24]]. It is the truth of Christ abiding in us that is the means of severing us from sin and uniting us to the Son of God, [[John 15#3..4]]. The Son is the medium or the Mediator by whom we are united to the Father. What value then should we put upon gospel truth!
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2. They will thereby secure the promise of eternal life: *And this is the promise that he* (even God the Father, [[1 John 5#11]]) *hath promised us, even eternal life,* [[1 John 2#25]]. Great is the promise that God makes to his faithful adherents. It is suitable to his own greatness, power, and goodness. It is *eternal life,* which none but God can give. The blessed God puts great value upon his Son, and the truth relating to him, when he is pleased to promise to those who continue in that truth (under the light, and power, and influence of it) *eternal life.* Then the exhortation aforesaid is enforced,
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2. From the design of the apostle's writing to them. This letter is to fortify them against the deceivers of the age: "*These things have I written to you concerning those that seduce you* ([[1 John 2#26]]), and therefore, if you continue not in what *you have heard from the beginning,* my writing and service will be in vain." We should beware lest the apostolical letters, yea, lest the whole scripture of God, should be to us insignificant and fruitless. *I have written to him the great things of my law* (and my gospel too), *but they were counted as a strange thing,* [[Hosea 8#12]].
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3. From the instructive blessing they had received from heaven: *But the anointing which you have received from him abideth in you,* [[1 John 2#27]]. True Christians have an inward confirmation of the divine truth they have imbibed: the Holy Spirit has imprinted it on their minds and hearts. It is meet that the Lord Jesus should have a constant witness in the hearts of his disciples. The unction, the pouring out of the gifts of grace upon sincere disciples, is a seal to the truth and doctrine of Christ, since none giveth that seal but God. *Now he who establisheth us with you* (and you with us) *in Christ, and hath anointed us, is God,* [[2 Corinthians 1#21]]. This sacred chrism, or divine unction, is commended on these accounts:--
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1. It is durable and lasting; oil or unguent is not so soon dried up as water: it *abideth in you,* [[1 John 2#27]]. Divine illumination, in order to confirmation, must be something continued or constant. Temptations, snares, and seductions, arise. The anointing must abide.
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2. It is better than human instruction: "*And you need not that any man teach you,* [[1 John 2#27]]. Not that this anointing will teach you without the appointed ministry. It could, if God so pleased; but it will not, though it will teach you better than we can: *And you need not that any man teach you,* [[1 John 2#27]]. You were instructed by us before you were anointed; but now our teaching is nothing in comparison to that. *Who teacheth like him?*" [[Job 36#22]]. The divine unction does not supersede ministerial teaching, but surmount it.
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3. It is a sure evidence of truth, and all that it teaches is infallible truth: *But as the same anointing teacheth you of all things, and is truth, and is no lie,* [[1 John 2#27]]. The Holy Spirit must needs be *the Spirit of truth,* as he is called, [[John 14#17]]. The instruction and illumination that he affords must needs be in and of the truth. The Spirit of truth will not lie; and he teacheth all things, that is, all things in the present dispensation, all things necessary to our knowledge of God in Christ, and their glory in the gospel. And,
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4. It is of a conservative influence; it will preserve those in whom it abides against seducers and their seduction: "*And even as it hath taught you you shall abide in him,* [[1 John 2#27]]. It teaches you to abide in Christ; and, as it teaches you, it secures you; it lays a restraint upon your minds and hearts, that you may not revolt from him. *And he that hath anointed us is God, who also hath sealed us* for himself, *and given the earnest of the Spirit in our hearts.*" [[2 Corinthians 1#21..22]].
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# Christ's Second Appearance. (a. d. 80.)
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## Verses: 28 - 29
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28 And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. 29 If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.
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From the blessing of the sacred unction the apostle proceeds in his advice and exhortation to constancy in and with Christ: *And now, little children, abide in him,*[[1 John 2#28]]. The apostle repeats his kind appellation, *little children,* which I suppose does not so much denote their diminutiveness as his affection, and therefore, I judge, may be rendered *dear children.* He would persuade by love, and prevail by endearment as well as by reason. "Not only the love of Christ, but the love of you, constrains us to inculcate your perseverance, and that *you would abide in him,* in the truth relating to his person, and in your union with him and allegiance to him." Evangelical privileges are obligatory to evangelical duties; and those that are anointed by the Lord Jesus are highly obliged to abide with him in opposition to all adversaries whatever. This duty of perseverance and constancy in trying times is strongly urged by the two following considerations:--
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|
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1. From the consideration of his return at the great day of account: *That when he shall appear we may have confidence, and not be ashamed before him at his coming,*[[1 John 2#28]]. It is here taken for granted that the Lord Jesus will come again. This was part of that truth they had heard from the beginning. And, when he shall come again, he will publicly appear, be manifested to all. When he was here before, he came privately, in comparison. He proceeded from a womb, and was introduced into a stable: but, when he shall come again, he will come from the opened heavens, and every eye shall see him; and then those who have continued with him throughout all their temptations shall have confidence, assurance, and joy, in the sight of him. They shall lift up their heads with unspeakable triumph, as knowing that their complete redemption comes along with him. On the contrary, those that have deserted him *shall be ashamed before him;* they shall be ashamed of themselves, ashamed of their unbelief, their cowardice, ingratitude, temerity, and folly, in forsaking so glorious a Redeemer. They shall be ashamed of their hopes, expectations, and pretences, and ashamed of all the wages of unrighteousness, by which they were induced to desert him: *That we may have confidence, and may not be ashamed.* The apostle includes himself in the number. "Let not us be ashamed of you," as well as, "you will not be ashamed of yourselves." Or ***me aischynthomen ap autou***-- *that we be not ashamed* (made ashamed, or put to shame) *by him at his coming.* At his public appearance he will shame all those who have abandoned him, he will disclaim all acquaintance with them, will cover them with shame and confusion, will abandon them to darkness, devils, and endless despair, by professing before men and angels that he is ashamed of them, [[Mark 8#38]]. To the same advice and exhortation he proceeds,
|
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2. From the consideration of the dignity of those who still adhere to Christ and his religion: *If you know that he is righteous, you know that every one that doeth righteousness is born of him,* [[1 John 2#29]]. The particle here rendered *if* seems not to be *vox dubitantis,* but *concedentis;* not so much a conditional particle, as a suppositional one, if I may call it so, a note of allowance or concession, and so seems to be of the same import with our English *inasmuch,* or *whereas,* or *since.* So the sense runs more clearly: *Since you know that he is righteous, you know that every one that doeth righteousness is born of him.* He that doeth righteousness may here be justly enough assumed as another name for him that abideth in Christ. For he that abideth in Christ abideth in the law and love of Christ, and consequently in his allegiance and obedience to him; and so must do, or work, or practise, righteousness, or the parts of gospel holiness. Now such a one must needs *be born of him.* He is renewed by the Spirit of Christ, after the image of Christ, *created in Christ Jesus unto good works, which God hath fore-ordained that he should walk in them,* [[Ephesians 2#10]]. "*Since then you know that the Lord Christ is righteous* (righteous in his quality and capacity, the Lord our righteousness, and the Lord our sanctifier or our sanctification, as [[1 Corinthians 1#30]]), you cannot but know thereupon" (or know you, it is for your consideration and regard) "that he who by the continued practice of Christianity abideth in him is born of him." The new spiritual nature is derived from the Lord Christ. He that is constant to the practice of religion in trying times gives good evidence that he is born from above, from the Lord Christ. The Lord Christ is an everlasting Father. It is a great privilege and dignity to be born of him. Those that are so are the children of God. *To as many as received him to them gave he power to become the sons of God,* [[John 1#12]]. And this introduces the context of the following chapter.
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@ -0,0 +1,102 @@
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# Chapter Introduction
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|
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The apostle here magnifies the love of God in our adoption, [[1 John 3#1..2]]. He thereupon argues for holiness ([[1 John 3#3]]), and against sin, [[1 John 3#4..19]]. He presses brotherly love, [[1 John 3#11..18]]. How to assure our hearts before God, [[1 John 3#19..22]]. The precept of faith, [[1 John 3#23]]. And the good of obedience, [[1 John 3#24]].
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# Adoption. (a. d. 80.)
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## Verses: 1 - 3
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1 Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. 2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 3 And every man that hath this hope in him purifieth himself, even as he is pure.
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The apostle, having shown the dignity of Christ's faithful followers, that they are born of him and thereby nearly allied to God, now here,
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|
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1. Breaks forth into the admiration of that grace that is the spring of such a wonderful vouchsafement: *Behold* (see you, observe) *what manner of love,* or how great love, *the Father hath bestowed upon us, that we should be called,* effectually called (he who calls things that are not makes them to be what they were not) *the sons of God!* The Father adopts all the children of the Son. The Son indeed calls them, and makes them his brethren; and thereby he confers upon them the power and dignity of the sons of God. It is wonderful condescending love of the eternal Father, that such as we should be made and called his sons-- we who by nature are heirs of sin, and guilt, and the curse of God-- we who by practice are children of corruption, disobedience, and ingratitude! Strange, that the holy God is not ashamed to be called our Father, and to call us his sons! Thence the apostle,
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2. Infers the honour of believers above the cognizance of the world. Unbelievers know little of them. *Therefore* (or wherefore, upon this score) *the world knoweth us not,* [[1 John 3#1]]. Little does the world perceive the advancement and happiness of the genuine followers of Christ. They are here exposed to the common calamities of earth and time; all things fall alike to them as to others, or rather they are subject to the greater sorrow, for they have often reason to say, *If in this life only we have hope in Christ, we are of all men most miserable,*[[1 Corinthians 15#19]]. The unchristian world, therefore, that walks by sight, knows not their dignity, their privileges, the enjoyments they have in hand, nor what they are entitled to. Little does the world think that these poor, humble, contemned ones are the favourites of heaven, and will be inhabitants there ere long. And they may bear their case the better since their Lord was here unknown as well as they: *Because it knew him not,* [[1 John 3#1]]. Little did the world think how great a person was once sojourning here, that the Maker of it was once an inhabitant of it. Little did the Jewish world think that the God of Abraham, Isaac, and Jacob, was one of their blood, and dwelt in their land; he came to his own, and his own received him not. He came to his own, and his own crucified him; but surely, *had they known him, they would not have crucified the Lord of glory,* [[1 Corinthians 2#8]]. Let the followers of Christ be content with hard fare here, since they are in a land of strangers, among those who little know them, and their Lord was so treated before them. Then the apostle,
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3. Exalts these persevering disciples in the prospect of the certain revelation of their state and dignity. Here,
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1. Their present honourable relation is asserted: *Beloved* (you may well be our beloved, for you are beloved of God), *now are we the sons of God,* [[1 John 3#2]]. We have the nature of sons by regeneration: we have the title, and spirit, and right to the inheritance of sons by adoption. *This honour have all the saints.* 2. The discovery of the bliss belonging and suitable to this relation is denied: *And it doth not yet appear what we shall be,* [[1 John 3#2]]. The glory pertaining to the sonship and adoption is adjourned and reserved for another world. The discovery of it here would put a stop to the current of affairs that must now proceed. The sons of God must walk by faith, and live by hope.
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3. The time of the revelation of the sons of God in their proper state and glory is determined; and that is when their elder brother comes to call and collect them all together: *But we know that when he shall appear we shall be like him.* The particle, ***ean,*** usually translated *if,* is here well rendered *when;* for the Hebrew particle ***am*** (to which this is thought to correspond) is observed so to signify, as Dr. Whitby has here noted; and not only is ***ean*** sometimes used for ***hotan,*** but some copies even here read ***hotan,*** *when.* And accordingly it seems proper so to render it in [[John 14#3]], where we read it, *And if I go, and prepare a place;* but more naturally and properly, *When I shall have gone, and shall have prepared the place, I will come again, and receive you unto myself,* or ***paralepsomai***-- *I will take you along with myself, that where I am there you may be also.* When the head of the church, the only-begotten of the Father, shall appear, his members, the adopted of God, shall appear and be manifested together with him. They may then well wait in faith, hope, and earnest desire, for the revelation of the Lord Jesus; as even the creation itself waiteth for their perfection, *and the public manifestation of the sons of God,* [[Romans 8#19]]. The sons of God will be known and be made manifest by their likeness to their head: *They shall be like him*-- like him in honour, and power, and glory. Their vile bodies shall be made like his glorious body; they shall be filled with life, light, and bliss from him. *When he, who is their life, shall appear, they also shall appear with him in glory,* [[Colossians 3#4]]. Then,
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4. Their likeness to him is argued from the sight they shall have of him: *We shall be like him, for we shall see him as he is.* Their likeness will be the cause of that sight which they shall have of him. Indeed, all shall see him, but not as they do; not as *he is,* namely, to those in heaven. The wicked shall see him in his frowns, in the terror of his majesty, and the splendour of his avenging perfections; but these shall see him in the smiles and beauty of his face, in the correspondence and amiableness of his glory, in the harmony and agreeableness of his beatific perfections. Their likeness shall enable them to see him as the blessed do in heaven. Or the sight of him shall be the cause of their likeness; it shall be a transformative sight: they shall be transformed into the same image by the beatific view that they shall have of him. Then the apostle,
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4. Urges the engagement of these sons of God to the prosecution of holiness: *And every man that hath this hope in him purifies himself even as he is pure,* [[1 John 3#3]]. The sons of God know that their Lord is holy and pure; he is of purer heart and eyes than to admit any pollution or impurity to dwell with him. Those then who hope to live with him must study the utmost purity from the world, and flesh, and sin; they must grow in grace and holiness. Not only does their Lord command them to do so, but their new nature inclines them so to do; yea, their hope of heaven will dictate and constrain them so to do. They know that their high priest is holy, harmless, and undefiled. They know that their God and Father is the high and holy one, that all the society is pure and holy, that their inheritance is an inheritance of saints in light. It is a contradiction to such hope to indulge sin and impurity. And therefore, as we are sanctified by faith, we must be sanctified by hope. That we may be saved by hope we must be purified by hope. It is the hope of hypocrites, and not of the sons of God, that makes an allowance for the gratification of impure desires and lusts.
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# The Mark of God's Children. (a. d. 80.)
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|
||||
## Verses: 4 - 10
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4 Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. 5 And ye know that he was manifested to take away our sins; and in him is no sin. 6 Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. 7 Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. 8 He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. 9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. 10 In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.
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The apostle, having alleged the believer's obligation to purity from his hope of heaven, and of communion with Christ in glory at the day of his appearance, now proceeds to fill his own mouth and the believer's mind with multiplied arguments against sin, and all communion with the impure unfruitful works of darkness. And so he reasons and argues,
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|
||||
1. From the nature of sin and the intrinsic evil of it. It is a contrariety to the divine law: *Whosoever committeth sin transgresseth also (or even) the law* (or, whosoever committeth sin even committeth enormity, or aberration from law, or from the law); *for sin is the transgression of the law,* or is lawlessness, [[1 John 3#4]]. Sin is the destitution or privation of correspondence and agreement with the divine law, that law which is the transcript of the divine nature and purity, which contains his will for the government of the world, which is suitable to the rational nature, and enacted for the good of the world, which shows man the way of felicity and peace, and conducts him to the author of his nature and of the law. The current commission of sin now is the rejection of the divine law, and this is the rejection of the divine authority, and consequently of God himself.
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2. From the design and errand of the Lord Jesus in and to this world, which was to remove sin: *And you know that he was manifested to take away our sins, and in him is no sin,* [[1 John 3#5]]. The Son of God appeared, and was known, in our nature; and he came to vindicate and exalt the divine law, and that by obedience to the precept, and by subjection and suffering under the penal sanction, under the curse of it. *He came therefore to take away our sins,* to take away the guilt of them by the sacrifice of himself, to take away the commission of them by implanting a new nature in us (for we are sanctifies by virtue of his death), and to dissuade and save from it by his own example, *and* (or *for) in him was no sin;* or, he takes sin away, that he may conform us to himself, *and in him is no sin.* Those that expect communion with Christ above should study communion with him here in the utmost purity. And the Christian world should know and consider the great end of the Son of God's coming hither: it was to take away our sin: *And you know* (and this knowledge should be deep and effectual) *that he was manifested to take away our sins.*
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3. From the opposition between sin and a real union with or adhesion to the Lord Christ: *Whosoever abideth in him sinneth not,* [[1 John 3#6]]. To sin here is the same as to commit sin ([[1 John 3#8..9]]), and to commit sin is to practise sin. He that abideth in Christ continues not in the practice of sin. As vital union with the Lord Jesus broke the power of sin in the heart and nature, so continuance therein prevents the regency and prevalence thereof in the life and conduct. Or the negative expression here is put for the positive: *He sinneth not,* that is, he is obedient, *he keeps the commandments* (in sincerity, and in the ordinary course of life) *and does those things that are pleasing in his sight,* as is said [[1 John 3#22]]. Those that abide in Christ abide in their covenant with him, and consequently watch against the sin that is contrary thereto. They abide in the potent light and knowledge of him; and therefore it may be concluded *that he that sinneth* (abideth in the predominant practice of sin) *hath not seen him* (hath not his mind impressed with a sound evangelical discerning of him), *neither known him,* hath no experimental acquaintance with him. Practical renunciation of sin is the great evidence of spiritual union with, continuance in, and saving knowledge of, the Lord Christ.
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4. From the connection between the practice of righteousness and a state of righteousness, intimating withal that the practice of sin and a justified state are inconsistent; and this is introduced with a supposition that a surmise to the contrary is a gross deceit: "*Little children,* dear children, and as much children as you are, herein *let no man deceive you.* There will be those who will magnify your new light and entertainment of Christianity, who will make you believe that your knowledge, profession, and baptism, will excuse you from the care and accuracy of the Christian life. But beware of such self-deceit. *He that doeth righteousness in righteous.*" It may appear that righteousness may in several places of scripture be justly rendered *religion,* as [[Matthew 5#10]], *Blessed are those that are persecuted for righteousness' sake,* that is, for religion's sake; [[1 Peter 3#14]], *But if you suffer for righteousness' sake* (religion's sake) *happy are you;* and [[2 Timothy 3#16]], *All scripture,* or the whole scripture, *is given by inspiration of God, and is profitable for doctrine-- and for instruction in righteousness,* that is, in the nature and branches of religion. To do righteousness then, especially being set in opposition to the doing, committing, or practising, of sin, is to practise religion. Now he who practiseth religion is righteous; he is the righteous person on all accounts; he is sincere and upright before God. The practice of religion cannot subsist without a principle of integrity and conscience. He has that righteousness which consists in pardon of sin and right to life, founded upon the imputation of the Mediator's righteousness. He has a title *to the crown of righteousness, which the righteous Judge will give,* according to his covenant and promise, *to those that love his appearing,* [[2 Timothy 4#8]]. He has communion with Christ, in conformity to the divine law, being in some measure practically righteous as he; and he has communion with him in the justified state, being now relatively righteous together with him.
|
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5. From the relation between the sinner and the devil, and thereupon from the design and office of the Lord Christ against the devil.
|
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1. From the relation between the sinner and the devil. As elsewhere sinners and saints are distinguished (though even saints are sinners largely so called), *so to commit sin* is here so to practise it as sinners do, that are distinguished from saints, to live under the power and dominion of it; and he who does so *is of the devil;* his sinful nature is inspired by, and agreeable and pleasing to, the devil; and he belongs to the party, and interest, and kingdom of the devil. It is he that is the author and patron of sin, and has been a practitioner of it, a tempter and instigator to it, even from the beginning of the world. And thereupon we must see how he argues.
|
||||
2. From the design and office of the Lord Christ against the devil: *For this purpose the Son of God was manifested, that he might destroy the works of the devil,* [[1 John 3#8]]. The devil has designed and endeavoured to ruin the work of God in this world. The Son of God has undertaken the holy war against him. He came into our world, and was manifested in our flesh, that he might conquer him and dissolve his works. Sin will he loosen and dissolve more and more, till he has quite destroyed it. Let not us serve or indulge what the Son of God came to destroy.
|
||||
6. From the connection between regeneration and the relinquishment of sin: *Whosoever is born of God doth not commit sin.* To be born of God is to be inwardly renewed, and restored to a holy integrity or rectitude of nature by the power of the Spirit of God. *Such a one committeth not sin,* does not work iniquity nor practise disobedience, which is contrary to his new nature and the regenerate complexion of his spirit; for, as the apostle adds, *his seed remaineth in him,* either the word of God in its light and power *remaineth in him* (as [[1 Peter 1#23]], *Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever*), or, *that which is born of the Spirit is spirit;* the spiritual seminal principle of holiness remaineth in him. Renewing grace is an abiding principle. Religion, in the spring of it, is not an art, an acquired dexterity and skill, but a new nature. And thereupon the consequence is the regenerate person *cannot sin.* That he cannot commit an act of sin, I suppose no judicious interpreter understands. This would be contrary to [[1 John 1#9]], where it is made our duty to confess our sins, and supposed that our privilege thereupon is to have our sins forgiven. *He therefore cannot sin,* in the sense in which the apostle says, *he cannot commit sin.* He cannot continue in the course and practice of sin. He cannot so sin as to denominate him a sinner in opposition to a saint or servant of God. Again, he cannot sin comparatively, as he did before he was born of God, and as others do that are not so. And the reason is *because he is born of God,* which will amount to all this inhibition and impediment.
|
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1. There is a light in his mind which shows him the evil and malignity of sin.
|
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2. There is that bias upon his heart which disposes him to loathe and hate sin.
|
||||
3. There is the spiritual seminal principle or disposition, that breaks the force and fulness of the sinful acts. They proceed not from such plenary power of corruption as they do in others, nor obtain that plenitude of heart, spirit, and consent, which they do in others. *The spirit lusteth against the flesh.* And therefore in respect to such sin it may be said, *It is no more I that do it, but sin that dwelleth in me.* It is not reckoned the person's sin, in the gospel account, where the bent and frame of the mind and spirit are against it. Then,
|
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4. There is a disposition for humiliation and repentance for sin, when it has been committed. *He that is born of God cannot sin.* Here we may call to mind the usual distinction of natural and moral impotency. The unregenerate person is morally unable for what is religiously good. The regenerate person is happily disabled for sin. There is a restraint, an embargo (as we may say), laid upon his sinning powers. It goes against him sedately and deliberately to sin. We usually say of a person of known integrity, "He cannot lie, he cannot cheat, and commit other enormities." *How can I commit this great wickedness, and sin against God!* [[Genesis 39#9]]. And so those who persist in a sinful life sufficiently demonstrate that they are not born of God.
|
||||
7. From the discrimination between the children of God and the children of the devil. They have their distinct characters. *In this the children of God are manifest and the children of the devil,* [[1 John 3#10]]. In the world (according to the old distinction) there are the seed of God and the seed of the serpent. Now the seed of the serpent is known by these two signatures:--
|
||||
1. By neglect of religion: *Whosoever doeth not righteously* (omits and disregards the rights and dues of God; for religion is but our righteousness towards God, or giving him his due, and whosoever does not conscientiously do this) *is not of God,* but, on the contrary, of the devil. The devil is the father of unrighteous or irreligious souls. And,
|
||||
2. By hatred of fellow-christians: *Neither he that loveth not his brother,*[[1 John 3#10]]. True Christians are to be loved for God's and Christ's sake. Those who so love them not, but despise, and hate, and persecute them, have the serpentine nature still abiding in them.
|
||||
|
||||
# Brotherly Love. (a. d. 80.)
|
||||
|
||||
## Verses: 11 - 13
|
||||
11 For this is the message that ye heard from the beginning, that we should love one another. 12 Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous. 13 Marvel not, my brethren, if the world hate you.
|
||||
|
||||
The apostle, having intimated that one mark of the devil's children is hatred of the brethren, takes occasion thence,
|
||||
|
||||
1. To recommend fraternal Christian love, and that from the excellence, or antiquity, or primariness of the injunction relating thereto: *And this is the message* (the errand or charge) *which you heard from the beginning* (this came among the principal parts of practical Christianity), *that we should love one another,* [[1 John 3#11]]. We should love the Lord Jesus, and value his love, and consequently love all the objects of it, and thereupon all our brethren in Christ.
|
||||
2. To dissuade from what is contrary thereto, all ill-will towards the brethren, and that by the example of Cain. His envy and malignity should deter us from harbouring the like passion, and that upon these accounts:--
|
||||
1. It showed that he was as the first-born of the serpent's seed; even he, the eldest son of the first man, was of *the wicked one.* He imitated and resembled the first wicked one, the devil.
|
||||
2. His ill-will had no restraint; it proceeded so far as to contrive and accomplish murder, and that of a near relation, and that in the beginning of the world, when there were but few to replenish it. *He slew his brother,* [[1 John 3#12]]. Sin, indulged, knows no bound. And,
|
||||
3. It proceeded so far, and had in it so much of the devil, that he murdered his brother for religion's sake. He was vexed with the superiority of Abel's service, and envied him the favour and acceptance he had with God. And for these he martyred his brother. *And wherefore slew he him? Because his own works were evil, and his brother's righteous,* [[1 John 3#12]]. Ill-will will teach us to hate and revenge what we should admire and imitate. And then,
|
||||
3. To infer that it is no wonder that good men are so served now: *Marvel not, my brethren, if the world hate you,* [[1 John 3#13]]. The serpentine nature still continues in the world. The great serpent himself reigns as the God of this world. Wonder not then that the serpentine world hates and hisses at you who belong to that seed of the woman that is to bruise the serpent's head.
|
||||
|
||||
## Verses: 14 - 19
|
||||
14 We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. 15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. 16 Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. 17 But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? 18 My little children, let us not love in word, neither in tongue; but in deed and in truth. 19 And hereby we know that we are of the truth, and shall assure our hearts before him.
|
||||
|
||||
The beloved apostle can scarcely touch upon the mention of sacred love, but he must enlarge upon the enforcement of it, as here he does by divers arguments and incentives thereto; as,
|
||||
|
||||
1. That it is a mark of our evangelical justification, of our transition into a state of life: *We know that we have passed from death to life, because we love the brethren,* [[1 John 3#14]]. We are by nature children of wrath and heirs of death. By the gospel (the gospel-covenant or promise) our state towards another world is altered and changed. We pass from death to life, from the guilt of death to the right of life; and this transition is made upon our believing in the Lord Jesus: *He that believeth on the Son hath everlasting life,* and he that believeth not *hath the wrath of God abiding on him,* [[John 3#36]]. Now this happy change of state we may come to be assured of: *We know that we have passed from death to life;* we may know it by the evidences of our faith in Christ, of which this love to our brethren is one, which leads us to characterize this love that is such a mark of our justified state. It is not a zeal for a party in the common religion, or an affection for, or an affectation of, those who are of the same denomination and subordinate sentiments with ourselves. But this love,
|
||||
1. Supposes a general love to mankind: the law of Christian love, in the Christian community, is founded on the catholic law, in the society of mankind, *Thou shalt love thy neighbour as thyself.* Mankind are to be loved principally on these two accounts:--
|
||||
1. As the excellent work of God, made by him, and made in wonderful resemblance of him. The reason that God assigns for the certain punishment of a murderer is a reason against our hatred of any of the brethren of mankind, and consequently a reason for our love to them: *for in the image of God made he man,* [[Genesis 9#6]].
|
||||
2. As being, in some measure, beloved in Christ. The whole *race of mankind-- the gens humana,* should be considered as being, in distinction from fallen angels, a redeemed nation; as having a divine Redeemer designed, prepared, and given for them. *So God loved the world,* even this world, *that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life,* [[John 3#16]]. A world so beloved of God should accordingly be loved by us. And this love will exert itself in earnest desires, and prayers, and attempts, for the conversion and salvation of the yet uncalled blinded world. *My heart's desire and prayer for Israel are that they may be saved.* And then this love will include all due love to enemies themselves.
|
||||
2. It includes a peculiar love to the Christian society, to the catholic church, and that for the sake of her head, as being his body, as being redeemed, justified, and sanctified in and by him; and this love particularly acts and operates towards those of the catholic church that we have opportunity of being personally acquainted with or credibly informed of. They are not so much loved for their own sakes as for the sake of God and Christ, who have loved them. And it is God and Christ, or, if you will, the love of God and grace of Christ, that are beloved and valued in them and towards them. And so this is the issue of faith in Christ, and is thereupon a note of our passage from death to life.
|
||||
2. The hatred of our brethren is, on the contrary, a sign of our deadly state, of our continuance under the legal sentence of death: *He that loveth not his brother* (his brother in Christ) *abideth in death,* [[1 John 3#14]]. He yet stands under the curse and condemnation of the law. This the apostle argues by a clear syllogism: "You know that no murderer hath eternal life abiding in him; but he who hates his brother is a murderer; and therefore you cannot but know that he who hates his brother hath not eternal life abiding in him," [[1 John 3#15]]. Or, *he abideth in death,* as it is expressed, [[1 John 3#14]], *Whosoever hateth his brother is a murderer;* for hatred of the person is, so far as it prevails, a hatred of life and welfare, and naturally tends to desire the extinction of it. Cain hated, and then slew, his brother. Hatred will shut up the bowels of compassion from the poor brethren, and will thereby expose them to the sorrows of death. And it has appeared that hatred of the brethren has in all ages dressed them up in ill names, odious characters, and calumnies, and exposed them to persecution and the sword. No wonder, then, that he who has a considerable acquaintance with the heart of man, or is taught by him who fully knows it, who knows the natural tendency and issue of vile and violent passions, and knows withal the fulness of the divine law, declares him who hates his brother to be *a murderer.* Now he who by the frame and disposition of his heart is a murderer *cannot have eternal life abiding in him;* for he who is such must needs be carnally-minded, *and to be carnally-minded is death,*[[Romans 8#6]]. The apostle, by the expression of *having eternal life abiding in us,* may seem to mean the possession of an internal principle of endless life, according to that of the Saviour, *Whosoever drinketh of the water that I shall give him shall never thirst,* shall never be totally destitute thereof; *but the water that I shall give him shall be in him a well of water springing up into everlasting life,* [[John 4#14]]. And thereupon some may be apt to surmise that the passing from death to life ([[1 John 3#14]]) does not signify the relative change made in our justification of life, but the real change made in the regeneration to life; and accordingly that the abiding in death mentioned [[1 John 3#14]] is continuance in spiritual death, as it is usually called, or abiding in the corrupt deadly temper of nature. But as these passages more naturally denote the state of the person, whether adjudged to life or death, so the relative transition from death to life may well be proved or disproved by the possession or non-possession of the inward principle of eternal life, since washing from the guilt of sin is inseparably united with washing from the filth and power of sin. *But you are washed, but you are sanctified, but you are justified, in the name of the Lord Jesus, and by the Spirit of our God,* [[1 Corinthians 6#11]].
|
||||
3. The example of God and Christ should inflame our hearts with this holy love: *Hereby perceive we the love of God, because he laid down his life for us; and we ought to lay down our lives for the brethren,* [[1 John 3#16]]. The great God has given his Son to the death for us. But since this apostle has declared that the *Word was God,* and that *he became flesh for us,* I see not why we may not interpret this of God the Word. Here is the love of God himself, of him who in his own person is God, though not the Father, that he assumed a life, that he might lay it down for us! Here is the condescension, the miracle, the mystery of divine love, that God would redeem the church with his own blood! Surely we should love those whom God hath loved, and so loved; and we shall certainly do so if we have any love for God.
|
||||
4. The apostle, having proposed this flaming constraining example of love, and motive to it, proceeds to show us what should be the temper and effect of this our Christian love. And,
|
||||
1. It must be, in the highest degree, so fervent as to make us willing to suffer even to death for the good of the church, for the safety and salvation of the dear brethren: *And we ought to lay down our lives for the brethren* ([[1 John 3#16]]), either in our ministrations and services to them (*yea, and if I be offered upon the service and sacrifice of your faith, I joy and rejoice with you all*-- I shall congratulate your felicity, [[Philippians 2#17]]), or in exposing ourselves to hazards, when called thereto, for the safety and preservation of those that are more serviceable to the glory of God and the edification of the church than we can be. *Who have for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles,* [[Romans 16#4]]. How mortified should the Christian be to this life! How prepared to part with it! And how well assured of a better!
|
||||
2. It must be, in the next degree, compassionate, liberal, and communicative to the necessities of the brethren: *For whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?* [[1 John 3#17]]. It pleases God that some of the Christian brethren should be poor, for the exercise of the charity and love of those that are rich. And it pleases the same God to give to some of the Christian brethren this world's good, that they may exercise their grace in communicating to the poor saints. And those who have this world's good must love a good God more, and their good brethren more, and be ready to distribute it for their sakes. It appears here that this love to the brethren is founded upon love to God, in that it is here called so by the apostle: *How dwelleth the love of God in him?* This love to the brethren is love to God in them; and where there is none of this love to them there is no true love to God at all.
|
||||
3. I was going to intimate the third and lowest degree in the [[1 John 3#18]]; but the apostle has prevented me, by intimating that this last charitable communicative love, in persons of ability, is the lowest that can consist with the love of God. But there may be other fruits of this love; and therefore the apostle desires that in all it should be unfeigned and operative, as circumstances will allow: *My little children* (my dear children in Christ), *let us not love in word, neither in tongue, but in deed and in truth,* [[1 John 3#18]]. Compliments and flatteries become not Christians; but the sincere expressions of sacred affection, and the services or labours of love, do. Then,
|
||||
5. This love will evince our sincerity in religion, and give us hope towards God: *And hereby we know that we are of the truth, and shall assure our hearts before him,*[[1 John 3#19]]. It is a great happiness to be assured of our integrity in religion. Those that are so assured may have holy boldness or confidence towards God; they may appeal to him from the censures and condemnation of the world. The way to arrive at the knowledge of our own truth and uprightness in Christianity, and to secure our inward peace, is to abound in love and in the works of love towards the Christian brethren.
|
||||
|
||||
# The Testimony of Conscience. (a. d. 80.)
|
||||
|
||||
## Verses: 20 - 22
|
||||
20 For if our heart condemn us, God is greater than our heart, and knoweth all things. 21 Beloved, if our heart condemn us not, then have we confidence toward God. 22 And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.
|
||||
|
||||
The apostle, having intimated that there may be, even among us, such a privilege as an assurance or sound persuasion of heart towards God, proceeds here,
|
||||
|
||||
1. To establish the court of conscience, and to assert the authority of it: *For, if our heart condemn us, God is greater than our heart, and knoweth all things,*[[1 John 3#20]]. Our heart here is our self-reflecting judicial power, that noble excellent ability whereby we can take cognizance of ourselves, of our spirits, our dispositions, and actions, and accordingly pass a judgment upon our state towards God; and so it is the same with conscience, or the power of moral self-consciousness. This power can act as witness, judge, and executioner of judgment; it either accuses or excuses, condemns or justifies; it is set and placed in this office by God himself: *the spirit of man,* thus capacitated and empowered, *is the candle of the Lord,* a luminary lighted and set up by the Lord, *searching all the inward parts of the belly,* taking into scrutiny and viewing the *penetralia-- the private recesses* and secret transactions of the inner man, [[Proverbs 20#27]]. Conscience is God's vicegerent, calls the court in his name, and acts for him. *The answer of a good conscience towards God,* [[1 Peter 3#21]]. God is chief Judge of the court: *If our heart condemn us God is greater than our heart,* superior to our heart and conscience in power and judgment; hence the act and judgment of the court are the act and judgment of God; as,
|
||||
1. If conscience condemn us, God does so too: *For, if our heart condemn us, God is greater than our heart, and knoweth all things,* [[1 John 3#20]]. God is a greater witness than our conscience, and knoweth more against us than it does: *he knoweth all things;* he is a greater Judge than conscience; for, as he is supreme, so his judgment shall stand, and shall be fully and finally executed. This seems to be the design of another apostle when he says, *For I know nothing by myself,* that is, in the case wherein I am censured by some. "I am not conscious of any guile, or allowed unfaithfulness, in my stewardship and ministry. *Yet I am hereby justified;* it is not by my own conscience that I must ultimately stand or fall; the justification or justifying sentence of my conscience, or self-consciousness, will not determine the controversy between you and me; as you do not appeal to its sentence, so neither will you be determined by its decision; *but he that judgeth me* (supremely and finally judgeth me), and by whose judgment you and I must be determined, *is the Lord,*" [[1 Corinthians 4#4]]. Or,
|
||||
2. If conscience acquit us, God does so too: *Beloved, if our heart condemn us not, then have we confidence toward God* ([[1 John 3#21]]), then have we assurance that he accepts us now, and will acquit us in the great day of account. But, possibly, some presumptuous soul may here say, "I am glad of this; my heart does not condemn me, and therefore I may conclude God does not." As, on the contrary, upon the [[1 John 3#20]], some pious trembling soul will be ready to cry out, "God forbid! My heart or conscience condemns me, and must I then infallibly expect the condemnation of God?" But let such know that the errors of the witness are not here reckoned as the acts of the court; ignorance, error, prejudice, partiality, and presumption, may be said to be faults of the officers of the court, or of the attendants of the judge (as the mind, the will, appetite, passion, sensual disposition, or disordered brain), or of the jury, who give a false verdict, not of the judge itself; *conscience*-- ***syneidesis,*** is properly *self-consciousness.* Acts of ignorance and error are not acts of self-consciousness, but of some mistaken power; and the court of conscience is here described in its process, according to the original constitution of it by God himself, according to which process what is bound in conscience is bound in heaven; let conscience therefore be heard, be well-informed, and diligently attended to.
|
||||
2. To indicate the privilege of those who have a good conscience towards God. They have interest in heaven and in the court above; their suits are heard there: *And whatsoever we ask we receive of him,* [[1 John 3#22]]. It is supposed that the petitioners do not desire, or do not intend to desire, any thing that is contrary to the honour and glory of the court or to their own intended spiritual good, and then they may depend upon receiving the good things they ask for; and this supposition may well be made concerning the petitioners, or they may well be supposed to receive the good things they ask for, considering their qualification and practice: *Because we keep his commandments, and do those things that are pleasing in his sight,* [[1 John 3#22]]. Obedient souls are prepared for blessings, and they have promise of audience; those who commit things displeasing to God cannot expect that he should please them in hearing and answering their prayers, [[Psalms 66#18]]; [[Proverbs 28#9]].
|
||||
|
||||
# God's Commandments. (a. d. 80.)
|
||||
|
||||
## Verses: 23 - 24
|
||||
23 And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. 24 And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us.
|
||||
|
||||
The apostle, having mentioned keeping the commandments, and pleasing God, as the qualification of effectual petitioners in and with Heaven, here suitably proceeds,
|
||||
|
||||
1. To represent to us what those commandments primarily and summarily are; they are comprehended in this double one: *And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment,* [[1 John 3#23]]. To believe on the name of his Son Jesus Christ is,
|
||||
1. To discern what he is, according to his name, to have an intellectual view of his person and office, as the Son of God, and the anointed Saviour of the world. *That every one that seeth the Son, and believeth on him, may have everlasting life,* [[John 6#40]].
|
||||
2. To approve him in judgment and conscience, in conviction and consciousness of our case, as one wisely and wonderfully prepared and adapted for the whole work of eternal salvation.
|
||||
3. To consent to him, and acquiesce in him, as our Redeemer and recoverer unto God.
|
||||
4. To trust to him, and rely upon him, for the full and final discharge of his saving office. *Those that know thy name will put their trust in thee,* [[Psalms 9#10]]. *I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day,* [[2 Timothy 1#12]]. This faith is a needful requisite to those who would be prevalent petitioners with God, because it is by the Son that we must come to the Father; through his grace and righteousness our persons must be accepted or ingratiated with the Father ([[Ephesians 1#6]]), through his purchase all our desired blessings must come, and through his intercession our prayers must be heard and answered. This is the first part of the commandment that must be observed by acceptable worshippers; the second is that we *love one another, as he gave us commandment,* [[1 John 3#23]]. The command of Christ should be continually before our eyes. Christian love must possess our soul when we go to God in prayer. To this end we must remember that our Lord obliges us,
|
||||
1. To forgive those who offend us ([[Matthew 6#14]]), and,
|
||||
2. To reconcile ourselves to those whom we have offended, [[Matthew 5#23..24]]. As good-will to men was proclaimed from heaven, so good-will to men, and particularly to the brethren, must be carried in the hearts of those who go to God and heaven.
|
||||
2. To represent to us the blessedness of obedience to these commands. The obedient enjoy communion with God: *And he that keepeth his commandments,* and particularly those of faith and love, *dwelleth in him, and he in him,* [[1 John 3#24]]. We dwell in God by a happy relation to him, and spiritual union with him, through his Son, and by a holy converse with him; and God dwells in us by his word, and our faith fixed on him, and by the operations of his Spirit. Then there occurs the trial of his divine inhabitation: *And hereby we know that he abideth in us, by the Spirit which he hath given us* ([[1 John 3#24]]), by the sacred disposition and frame of soul that he hath conferred upon us, which being a spirit of faith in God and Christ, and of love to God and man, appears to be of God.
|
||||
@ -0,0 +1,80 @@
|
||||
# Chapter Introduction
|
||||
|
||||
In this chapter the apostle exhorts to try spirits ([[1 John 4#1]]), gives a note to try by ([[1 John 4#2..3]]), shows who are of the world and who of God ([[1 John 4#4..6]]), urges Christian love by divers considerations ([[1 John 4#7..16]]), describes our love to God, and the effect of it, [[1 John 4#17..21]].
|
||||
|
||||
|
||||
# Concerning Antichrist. (a. d. 80.)
|
||||
|
||||
## Verses: 1 - 3
|
||||
1 Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 2 Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: 3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.
|
||||
|
||||
The apostle, having said that God's dwelling in and with us may be known by *the Spirit that he hath given us,* intimates that that Spirit may be discerned and distinguished from other spirits that appear in the world; and so here,
|
||||
|
||||
1. He calls the disciples, to whom he writes, to caution and scrutiny about the spirits and spiritual professors that had now risen.
|
||||
1. To caution: "*Beloved, believe not every spirit;* regard not, trust not, follow not, every pretender to the Spirit of God, or every professor of vision, or inspiration, or revelation from God." Truth is the foundation of simulation and counterfeits; there had been real communications from the divine Spirit, and therefore others pretended thereto. God will take the way of his own wisdom and goodness, though it may be liable to abuse; he has sent inspired teachers to the world, and given us a supernatural revelation, though others may be so evil and so impudent as to pretend the same; every pretender to the divine Spirit, or to inspiration, and extraordinary illumination thereby, is not to be believed. Time was when the spiritual man (the man of the Spirit, who made a great noise about, and boast of, the Spirit) was mad, [[Hosea 9#7]].
|
||||
2. To scrutiny, to examination of the claims that are laid to the Spirit: *But try the spirits, whether they be of God,* [[1 John 4#1]]. God has given of his Spirit in these latter ages of the world, but not to all who profess to come furnished therewith; to the disciples is allowed a judgment of discretion, in reference to the spirits that would be believed and trusted in the affairs of religion. A reason is given for this trial: *Because many false prophets have gone out into the world,* [[1 John 4#1]]. There being much about the time of our Saviour's appearance in the world a general expectation among the Jews of a Redeemer to Israel, and the humiliation, spiritual reformation, and sufferings of the Saviour being taken as a prejudice against him, others were induced to set up as prophets and messiahs to Israel, according to the Saviour's prediction, [[Matthew 24#23..24]]. It should not seem strange to us that false teachers set themselves up in the church: it was so in the apostles' times; fatal is the spirit of delusion, sad that men should vaunt themselves for prophets and inspired preachers that are by no means so!
|
||||
2. He gives a test whereby the disciples may try these pretending spirits. These spirits set up for prophets, doctors, or dictators in religion, and so they were to be tried by their doctrine; and the test whereby in that day, or in that part of the world where the apostle now resided (for in various seasons, and in various churches, tests were different), must be this: *Hereby know you the Spirit of God, Every spirit that confesseth that Jesus Christ has come in the flesh* (or *that confesseth Jesus Christ that came in the flesh), is of God,* [[1 John 4#2]]. Jesus Christ is to be confessed as the Son of God, the eternal life and Word, that was with the Father from the beginning; as the Son of God that came into, and came in, our human mortal nature, and therein suffered and died at Jerusalem. He who confesses and preaches this, by a mind supernaturally instructed and enlightened therein, does it by the Spirit of God, or God is the author of that illumination. On the contrary, "*Every spirit that confesseth not that Jesus Christ has come in the flesh* (or *Jesus Christ that came in the flesh) is not of God,* [[1 John 4#3]]. God has given so much testimony to Jesus Christ, who was lately here in the world, and in *the flesh* (or in a fleshly body like ours), though now in heaven, that you may be assured that any impulse or pretended inspiration that contradicts this is far from being from heaven and of God." The sum of revealed religion is comprehended in the doctrine concerning Christ, his person and office. We see then the aggravation of a systematic opposition to him and it. *And this is that spirit of antichrist whereof you have heard that it should come, and even now already is it in the world,* [[1 John 4#3]]. It was foreknown by God that antichrists would arise, and antichristian spirits oppose his Spirit and his truth; it was foreknown also that one eminent antichrist would arise, and make a long and fatal war against the Christ of God, and his institution, and honour, and kingdom in the world. This great antichrist would have his way prepared, and his rise facilitated, by other less antichrists, and the spirit of error working and disposing men's minds for him: the antichristian spirit began betimes, even in the apostles' days. Dreadful and unsearchable is the judgment of God, that persons should be given over to an antichristian spirit, and to such darkness and delusion as to set themselves against the Son of God and all the testimony that the Father hath given to the Son! But we have been forewarned that such opposition would arise; we should therefore cease to be offended, and the more we see the word of Christ fulfilled the more confirmed we should be in the truth of it.
|
||||
|
||||
# Danger of Antichristian Spirit. (a. d. 80.)
|
||||
|
||||
## Verses: 4 - 6
|
||||
4 Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world. 5 They are of the world: therefore speak they of the world, and the world heareth them. 6 We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error.
|
||||
|
||||
In these verses the apostle encourages the disciples against the fear and danger of this seducing antichristian spirit, and that by such methods as these:--
|
||||
|
||||
1. He assures them of a more divine principle in them: "*You are of God, little children,* [[1 John 4#4]]. *You are God's little children. We are of God,*[[1 John 4#6]]. *We are born of God,* taught of God, anointed of God, and so secured against infectious fatal delusions. God has his chosen, who shall not be mortally seduced."
|
||||
2. He gives them hope of victory: "*And have overcome them,* [[1 John 4#4]]. You have hitherto overcome these deceivers and their temptations, and there is good ground of hope that you will do so still, and that upon these two accounts:"--
|
||||
1. "There is a strong preserver within you: *Because greater is he that is in you than he that is in the world,* [[1 John 4#4]]. The Spirit of God dwells in you, and that Spirit is more mighty than men of devils." It is a great happiness to be under the influence of the Holy Ghost.
|
||||
2. "You are not of the same temper with these deceivers. The Spirit of God hath framed your mind for God and heaven; *but they are of the world.* The spirit that prevails in them leads them to this world; their heart is addicted thereto; they study the pomp, the pleasure, and interest of the world: *and therefore speak they of the world;* they profess a worldly messiah and saviour; they project a worldly kingdom and dominion; the possessions and treasures of the world would they engross to themselves, forgetting that the true Redeemer's *kingdom is not of this world.* This worldly design procures them proselytes: *The world heareth them,*[[1 John 4#5]]. They are followed by such as themselves: the world will love its own, and its own will love it. But those are in a fair way to conquer pernicious seductions who have conquered the love of this seducing world." Then,
|
||||
3. He represents to them that though their company might be the smaller, yet it was the better; they had more divine and holy knowledge: "*He that knoweth God heareth us.* He who knows the purity and holiness of God, the love and grace of God, the truth and faithfulness of God, the ancient word and prophecies of God, the signals and testimonials of God, must know that he is with us; and he who knows this will attend to us, and abide with us." He that is well furnished with natural religion will the more faithfully cleave to Christianity. *He that knoweth God* (in his natural and moral excellences, revelations, and works) *heareth us,* [[1 John 4#6]]. As, on the contrary, "*He that is not of God heareth not us.* He who knows not God regards not us. He that is not *born of God* (walking according to his natural disposition) walks not with us. The further any are from God (as appears in all ages) the further they are from Christ and his faithful servants; and the more addicted persons are to this world the more remote they are from the spirit of Christianity. Thus you have a distinction between us and others: *Hereby know we the Spirit of truth and the spirit of error,* [[1 John 4#6]]. This doctrine concerning the Saviour's person leading you from the world to God is a signature of *the Spirit of truth,* in opposition to *the spirit of error.* The more pure and holy any doctrine is the more likely is it to be of God."
|
||||
|
||||
# Brotherly Love. (a. d. 80.)
|
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|
||||
## Verses: 7 - 13
|
||||
7 Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. 8 He that loveth not knoweth not God; for God is love. 9 In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. 10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. 11 Beloved, if God so loved us, we ought also to love one another. 12 No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. 13 Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.
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|
||||
As *the Spirit of truth* is known by doctrine (thus spirits are to be tried), it is known by love likewise; and so here follows a strong fervent exhortation to holy Christian love: *Beloved, let us love one another,* [[1 John 4#7]]. The apostle would unite them in his love, that he might unite them in love to each other: "*Beloved,* I beseech you, by the love I bear to you, that you put on unfeigned mutual love." This exhortation is pressed and urged with variety of argument: as,
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|
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1. From the high and heavenly descent of love: *For love is of God.* He is the fountain, author, parent, and commander of love; it is the sum of his law and gospel: *And every one that loveth* (whose spirit is framed to judicious holy love) *is born of God,* [[1 John 4#7]]. The Spirit of God is the Spirit of love. The new nature in the children of God is the offspring of his love: and the temper and complexion of it is love. *The fruit of the Spirit is love,* [[Galatians 5#22]]. Love comes down from heaven.
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||||
2. Love argues a true and just apprehension of the divine nature: *He that loveth knoweth God,* [[1 John 4#7]]. *He that loveth not knoweth not God,* [[1 John 4#8]]. What attribute of the divine Majesty so clearly shines in all the world as his communicative goodness, which is love. The wisdom, the greatness, the harmony, and usefulness of the vast creation, which so fully demonstrate his being, do at the same time show and prove his love; and natural reason, inferring and collecting the nature and excellence of the most absolute perfect being, must collect and find that he is most highly good: and *he that loveth not* (is not quickened by the knowledge he hath of God to the affection and practice of love) *knoweth not God;* it is a convictive evidence that the sound and due knowledge of God dwells not in such a soul; his love must needs shine among his primary brightest perfections; *for God is love* ([[1 John 4#8]]), his nature and essence are love, his will and works are primarily love. Not that this is the only conception we ought to have of him; we have found that he *is light as well as love* ([[1 John 1#5]]), and God is principally love to himself, and he has such perfections as arise from the necessary love he must bear to his necessary existence, excellence, and glory; but love is natural and essential to the divine Majesty: *God is love.* This is argued from the display and demonstration that he hath given of it; as,
|
||||
1. That he hath loved us, such as we are: *In this was manifest the love of God towards us* ([[1 John 4#9]]), towards us mortals, us ungrateful rebels. *God commandeth his love towards us, in that, while we were yet sinners, Christ died for us,* [[Romans 5#8]]. Strange that God should love impure, vain, vile, dust and ashes!
|
||||
2. That he has loved us at such a rate, at such an incomparable value as he has given for us; he has given his own, only-beloved, blessed Son for us: *Because that God sent his only-begotten Son into the world, that we might live through him,* [[1 John 4#9]]. This person is in some peculiar distinguishing way the Son of God; he is the only-begotten. Should we suppose him begotten as a creature or created being, he is not the only-begotten. Should we suppose him a natural necessary eradication from the Father's glory or glorious essence, or substance, he must be the only-begotten: and then it will be a mystery and miracle of divine love that such a Son should be sent into our world for us! It may well be said, *So* (wonderfully, so amazingly, so incredibly) *God loved the world.* 3. That God loved us first, and in the circumstances in which we lay: *Herein is love* (unusual unprecedented love), *not that we loved God, but that he loved us,* [[1 John 4#10]]. He loved us, when we had no love for him, when we lay in our guilt, misery, and blood, when we were undeserving, ill-deserving, polluted, and unclean, and wanted to be washed from our sins in sacred blood.
|
||||
4. That he gave us his Son for such service and such an end.
|
||||
1. For such service, *to be the propitiation for our sins;* consequently to die for us, to die under the law and curse of God, to *bear our sins in his own body,* to be crucified, to be wounded in his soul, and pierced in his side, to be dead and buried for us ([[1 John 4#10]]); and then,
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2. For such an end, for such a good and beneficial end to us-- *that we might live through him* ([[1 John 4#9]]), might live for ever through him, might live in heaven, live with God, and live in eternal glory and blessedness with him and through him: O what love is here! Then,
|
||||
3. Divine love to the brethren should constrain ours: *Beloved* (I would adjure you by your interest in my love to remember), *if God so loved us, we ought also to love one another,* [[1 John 4#11]]. This should be an invincible argument. The example of God should press us. *We should be followers* (or imitators) *of him, as his dear children.* The objects of the divine love should be the objects of ours. Shall we refuse to love those whom the eternal God hath loved? We should be admirers of his love, and lovers of his love (of the benevolence and complacency that are in him), and consequently lovers of those whom he loves. The general love of God to the world should induce a universal love among mankind. *That you may be the children of your Father who is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth his rain on the just and on the unjust,*[[Matthew 5#45]]. The peculiar love of God to the church and to the saints should be productive of a peculiar love there: *If God so loved us, we ought* surely (in some measure suitably thereto) *to love one another.*
|
||||
4. The Christian love is an assurance of the divine inhabitation: *If we love one another, God dwelleth in us,* [[1 John 4#12]]. Now God dwelleth in us, not by any visible presence, or immediate appearance to the eye (*no man hath seen God at any time,*[[1 John 4#12]]), but by his Spirit ([[1 John 4#13]]); or, "*No man hath seen God at any time;* he does not here present himself to our eye or to our immediate intuition, and so he does not in this way demand and exact our love; but he demands and expects it in that way in which he has thought meet to deserve and claim it, and that is in the illustration that he has given of himself and of his love (and thereupon of his loveliness too) in the catholic church, and particularly in the brethren, the members of that church. In them, and in his appearance for them and with them, is God to be loved; and thus, *if we love one another, God dwelleth in us.* The sacred lovers of the brethren are the temples of God; the divine Majesty has a peculiar residence there."
|
||||
5. Herein the divine love attains a considerable end and accomplishment in us: "*And his love is perfected in us,* [[1 John 4#12]]. It has obtained its completion in and upon us. God's love is not perfected in him, but in and with us. His love could not be designed to be ineffectual and fruitless upon us; when its proper genuine end and issue are attained and produced thereby, it may be said to be perfected; so faith is perfected by its works, and love perfected by its operations. When the divine love has wrought us to the same image, to the love of God, and thereupon to the love of the brethren, the children of God, for his sake, it is therein and so far perfected and completed, though this love of ours is not at present perfect, nor the ultimate end of the divine love to us." How ambitious should we be of this fraternal Christian love, when God reckons his own love to us perfected thereby! To this the apostle, having mentioned the high favour of God's dwelling in us, subjoins the note and character thereof: *Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit,* [[1 John 4#13]]. Certainly this mutual inhabitation is something more noble and great than we are well acquainted with or can declare. One would think that to speak of God dwelling in us, and we in him, were to use words too high for mortals, had not God gone before us therein. What this indwelling imports has been briefly explained on [[1 John 3#24]]. What it fully is must be left to the revelation of the blessed world. But this mutual inhabitation we know, says the apostle, *because he hath given us of his spirit;* he has lodged the image and fruit of his Spirit in our hearts ([[1 John 4#13]]), and *the Spirit that he hath given us* appears to be his, or of him, since it is *the Spirit of power,* of zeal and magnanimity for God, *of love* to God and man, *and of a sound mind,* of an understanding well instructed in the affairs of God and religion, and his kingdom among men, [[2 Timothy 1#7]].
|
||||
|
||||
# The Divine Love. (a. d. 80.)
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||||
|
||||
## Verses: 14 - 16
|
||||
14 And we have seen and do testify that the Father sent the Son to be the Saviour of the world. 15 Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. 16 And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.
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||||
|
||||
Since faith in Christ works love to God, and love to God must kindle love to the brethren, the apostle here confirms the prime article of the Christian faith as the foundation of such love. Here,
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|
||||
1. He proclaims the fundamental article of the Christian religion, which is so representative of the love of God: *And we have seen, and do testify, that the Father sent the Son to be the Saviour of the world,* [[1 John 4#14]]. We here see,
|
||||
1. The Lord Jesus's relation to God; he is Son to the Father, such a Son as no one else is, and so as to be God with the Father.
|
||||
2. His relation and office towards us-- *the Saviour of the world;* he saves us by his death, example, intercession, Spirit, and power against the enemies of our salvation.
|
||||
3. The ground on which he became so-- by the mission of him: *The Father sent the Son,* he decreed and willed his coming hither, in and with the consent of the Son.
|
||||
4. The apostle's assurance of this-- he and his brethren had seen it; they had seen the Son of God in his human nature, in his holy converse and works, in his transfiguration on the mount, and in his death, resurrection from the dead, and royal ascent to heaven; they had so seen him as to be satisfied that he was the *only-begotten of the Father, full of grace and truth.* 5. The apostle's attestation of this, in pursuance of such evidence: "*We have seen and do testify.* The weight of this truth obliges us to testify it; the salvation of the world lies upon it. The evidence of the truth warrants us to testify it; our eyes, and ears, and hands, have been witnesses of it." Thereupon,
|
||||
2. The apostle states the excellency, or the excellent privilege attending the due acknowledgment of this truth: *Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God,* [[1 John 4#15]]. This confession seems to include faith in the heart as the foundation of it, acknowledgment with the mouth to the glory of God and Christ, and profession in the life and conduct, in opposition to the flatteries or frowns of the world. Thus *no man says that Jesus is the Lord but by the Holy Ghost,* by the external attestation and internal operation of the Holy Ghost, [[1 Corinthians 12#3]]. And so he who thus confesses Christ, and God in him, is enriched with or possessed by the Spirit of God, and has a complacential knowledge of God and much holy enjoyment of him. Then,
|
||||
3. The apostle applies this in order to the excitation of holy love. God's love is thus seen and exerted in Christ Jesus; *and* thus *have we known and believed the love that God hath to us,* [[1 John 4#16]]. The Christian revelation is, what should endear it to us, the revelation of the divine love; the articles of our revealed faith are but so many articles relating to the divine love. The history of the Lord Christ is the history of God's love to us; all his transactions in and with his Son were but testifications of his love to us, and means to advance us to the love of God: *God was in Christ reconciling the world unto himself,* [[2 Corinthians 5#19]]. Hence we may learn,
|
||||
1. That *God is love* ([[1 John 4#16]]); he is essential boundless love; he has incomparable incomprehensible love for us of this world, which he has demonstrated in the mission and mediation of his beloved Son. It is the great objection and prejudice against the Christian revelation that the love of God should be so strange and unaccountable as to give his own eternal Son for us; it is the prejudice of many against the eternity and the deity of the Son that so great a person should be given for us. It is, I confess, mysterious and unsearchable; but there are *unsearchable riches in Christ.* It is a pity that the vastness of the divine love should be made a prejudice against the revelation and the belief of it. But what will not God do when he designs to demonstrate the height of any perfection of his? When he would show somewhat of his power and wisdom, he makes such a world as this; when he would show more of his grandeur and glory, he makes heaven for the ministering spirits that are before the throne. What will he not do then when he designs to demonstrate his love, and to demonstrate his highest love, or that he himself is love, or that love is one of the most bright, dear, transcendent, operative excellencies of his unbounded nature; and to demonstrate this not only to us, but to the angelic world, and to the principalities and powers above, and this not for our surprise for a while, but for the admiration, and praise, and adoration, and felicity, of our most exalted powers to all eternity? What will not God then do? Surely then it will look more agreeable to the design, and grandeur, and pregnancy of his love (if I may so call it) to give an eternal Son for us, than to make a Son on purpose for our relief. In such a dispensation as that of giving a natural, essential, eternal Son for us and to us, he will commend his love to us indeed; and what will not the God of love do when he designs to commend his love, and to commend it in the view of heaven, and earth, and hell, and when he will commend himself and recommend himself to us, and to our highest conviction, and also affection, as love itself? And what if it should appear at last (which I shall only offer to the consideration of the judicious) that the divine love, and particularly God's love in Christ, should be the foundation of the glories of heaven, in the present enjoyment of those ministering spirits that comported with it, and of the salvation of this world, and of the torments of hell? This last will seem most strange. But what if therein it should appear not only that God is love to himself, in vindicating his own law, and government, and love, and glory, but that the damned ones are made so, or are so punished,
|
||||
1. Because they despised the love of God already manifested and exhibited.
|
||||
2. Because they refused to be beloved in what was further proposed and promised.
|
||||
3. Because they made themselves unmeet to be the objects of divine complacency and delight? If the conscience of the damned should accuse them of these things, and especially of rejecting the highest instance of divine love, and if the far greatest part of the intelligent creation should be everlastingly blessed through the highest instance of the divine love, then may it well be inscribed upon the whole creation of God, *God is love.*
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2. That hereupon *he that dwelleth in love dwelleth in God, and God in him,* [[1 John 4#16]]. There is great communion between the God of love and the loving soul; that is, him who loves the creation of God, according to its different relation to God, and reception from him and interest in him. He that dwells in sacred love has *the love God shed abroad upon his heart,* has the impress of God upon his spirit, the Spirit of God sanctifying and sealing him, lives in the meditation, views, and tastes of the divine love, and will ere long go to dwell with God for ever.
|
||||
|
||||
## Verses: 17 - 21
|
||||
17 Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. 18 There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. 19 We love him, because he first loved us. 20 If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? 21 And this commandment have we from him, That he who loveth God love his brother also.
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|
||||
The apostle, having thus excited and enforced sacred love from the great pattern and motive of it, the love that is and dwells in God himself, proceeds to recommend it further by other considerations; and he recommends it in both the branches of it, both as love to God, and love to our brother or Christian neighbour.
|
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|
||||
1. As love to God, to the *primum amabile-- the first and chief of all amiable beings and objects,* who has the confluence of all beauty, excellence, and loveliness, in himself, and confers on all other beings whatever renders them good and amiable. Love to God seems here to be recommended on these accounts:--
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1. It will give us peace and satisfaction of spirit in the day when it will be most needed, or when it will be the greatest pleasure and blessing imaginable: *Herein is our love made perfect, that we may have boldness in the day of judgment,*[[1 John 4#17]]. There must be a day of universal judgment. Happy they who shall have holy fiducial boldness before the Judge at that day, who shall be able to lift up their heads, and to look him in the face, as knowing he is their friend and advocate! Happy they who have holy boldness and assurance in the prospect of that day, who look and wait for it, and for the Judge's appearance! So do, and so may do, the lovers of God. Their love to God assures them of God's love to them, and consequently of the friendship of the Son of God; the more we love our friend, especially when we are sure that he knows it, the more we can trust his love. As God is good and loving, and faithful to his promise, so we can easily be persuaded of his love, and the happy fruits of his love, when we can say, *Thou that knowest all things knowest that we love thee. And hope maketh not ashamed;* our hope, conceived by the consideration of God's love, will not disappoint us, *because the love of God is shed abroad in our hearts by the Holy Ghost that is given to us,* [[Romans 5#5]]. Possibly here by the love of God may be meant our *love to God,* which is *shed abroad upon our hearts by the Holy Ghost;* this is the foundation of our hope, or of our assurance that our hope will hold good at last. Or, if by the love of God be meant the sense and apprehension of his love to us, yet this must suppose or include us as lovers of him in this case; and indeed the sense and evidence of his love to us do shed abroad upon our hearts love to him; and thereupon we have confidence towards him and peace and joy in him. He will give the crown of righteousness to all that love his appearing. And we have this boldness towards Christ because of our conformity to him: *Because as he is so are we in this world,* [[1 John 4#17]]. Love hath conformed us to him; as he was the great lover of God and man, he has taught us in our measure to be so too, and he will not deny his own image. Love teaches us to conform in sufferings too; we suffer for him and with him, and therefore cannot but hope and trust that we shall also be glorified together with him, [[2 Timothy 2#12]].
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||||
2. It prevents or removes the uncomfortable result and fruit of servile fear: *There is no fear in love* ([[1 John 4#18]]); so far as love prevails, fear ceases. We must here distinguish, I judge, between fear and being afraid; or, in this case, between the fear of God and being afraid of him. The fear of God is often mentioned and commanded as the substance of religion ([[1 Peter 2#17]]; [[Revelation 14#7]]); and so it imports the high regard and veneration we have for God and his authority and government. Such fear is constant with love, yea, with perfect love, as being in the angels themselves. But then there is a being afraid of God, which arises from a sense of guilt, and a view of his vindictive perfections; in the view of them, God is represented as a consuming fire; and so fear here may be rendered *dread; There is no dread in love.* Love considers its object as good and excellent, and therefore amiable, and worthy to be beloved. Love considers God as most eminently good, and most eminently loving us in Christ, and so puts off dread, and puts on joy in him; and, as love grows, joy grows too; so that *perfect love casteth out fear* or dread. Those who perfectly love God are, from his nature, and counsel, and covenant, perfectly assured of his love, and consequently are perfectly free from any dismal dreadful suspicions of his punitive power and justice, as armed against them; they well know that God loves them, and they thereupon triumph in his love. That *perfect love casteth out fear* the apostle thus sensibly argues: that which casteth out torment casteth out fear or dread: *Because fear hath torment* ([[1 John 4#18]])-- fear is known to be a disquieting torturing passion, especially such a fear as is the dread of an almighty avenging God; but perfect love casteth out torment, for it teaches the mind a perfect acquiescence and complacency in the beloved, and therefore *perfect love casteth out fear.* Or, which is here equivalent, *he that feareth is not made perfect in love* ([[1 John 4#18]]); it is a sign that our love is far from being perfect, since our doubts, and fears, and dismal apprehensions of God, are so many. Let us long for, and hasten to, the world of perfect love, where our serenity and joy in God will be as perfect as our love!
|
||||
3. From the source and rise of it, which is the antecedent love of God: *We love him, because he first loved us,* [[1 John 4#19]]. His love is the incentive, the motive, and moral cause of ours. We cannot but love so good a God, who was first in the act and work of love, who loved us when we were both unloving and unlovely, who loved us at so great a rate, who has been seeking and soliciting our love at the expense of his Son's blood; and has condescended to beseech us to be reconciled unto him. Let heaven and earth stand amazed at such love! His love is the productive cause of ours: *Of his own will* (of his own free loving will) *begat he us. To those that love him all things work together for good, to those who are the called according to his purpose.* Those *that love God are the called* thereto *according to his purpose* ([[Romans 8#28]]); according to whose purpose they are called is sufficiently intimated in the following clauses: *whom he did predestinate* (or antecedently purpose, to the image of his Son) *those he also called,* effectually recovered thereto. The divine love stamped love upon our souls; may the Lord still and further direct our hearts into the love of God! [[2 Thessalonians 3#5]].
|
||||
2. As love to our brother and neighbour in Christ; such love is argued and urged on these accounts:--
|
||||
1. As suitable and consonant to our Christian profession. In the profession of Christianity we profess to love God as the root of religion: "*If then a man say,* or profess as much as thereby to say, *I love God,* I am a lover of his name, and house, and worship, *and* yet *hate his brother,* whom he should love for God's sake, *he is a liar* ([[1 John 4#20]]), he therein gives his profession the lie." That such a one loves not God the apostle proves by the usual facility of loving what is seen rather than what is unseen: *For he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen?* [[1 John 4#20]]. The eye is wont to affect the heart; things unseen less catch the mind, and thereby the heart. The incomprehensibleness of God very much arises from his invisibility; the member of Christ has much of God visible in him. How then shall the hater of a visible image of God pretend to love the unseen original, the invisible God himself?
|
||||
2. As suitable to the express law of God, and the just reason of it: *And this commandment have we from him, that he who loveth God love his brother also,* [[1 John 4#21]]. As God has communicated his image in nature and in grace, so he would have our love to be suitably diffused. We must love God originally and supremely, and others in him, on the account of their derivation and reception from him, and of his interest in them. Now, our Christian brethren having a new nature and excellent privileges derived from God, and God having his interest in them as well as in us, it cannot but be a natural suitable obligation *that he who loves God should love his brother also.*
|
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@ -0,0 +1,144 @@
|
||||
# Chapter Introduction
|
||||
|
||||
In this chapter the apostle asserts,
|
||||
|
||||
1. The dignity of believers, [[1 John 5#1]].
|
||||
2. Their obligation to love, and the trial of it, [[1 John 5#1..3]].
|
||||
3. Their victory, [[1 John 5#4..5]].
|
||||
4. The credibility and confirmation of their faith, [[1 John 5#6..10]].
|
||||
5. The advantage of their faith in eternal life, [[1 John 5#11..13]].
|
||||
6. The audience of their prayers, unless for those who have sinned unto death, [[1 John 5#14..17]].
|
||||
7. The preservation from sin and Satan, [[1 John 5#18]].
|
||||
8. Their happy distinction from the world, [[1 John 5#19]].
|
||||
9. Their true knowledge of God ([[1 John 5#20]]), upon which they must depart from idols, [[1 John 5#21]].
|
||||
|
||||
# Love and Faith. (a. d. 80.)
|
||||
|
||||
## Verses: 1 - 5
|
||||
1 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. 2 By this we know that we love the children of God, when we love God, and keep his commandments. 3 For this is the love of God, that we keep his commandments: and his commandments are not grievous. 4 For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. 5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?
|
||||
|
||||
1. The apostle having, in the conclusion of the last chapter, as was there observed, urged Christian love upon those two accounts, as suitable to Christian profession and as suitable to the divine command, here adds a third: Such love is suitable, and indeed demanded, by their eminent relation; our Christian brethren or fellow-believers are nearly related to God; they are his children: *Whosoever believeth that Jesus is the Christ is born of God,* [[1 John 5#1]]. Here the Christian brother is,
|
||||
1. Described by his faith; he that *believeth that Jesus is the Christ*-- that he is Messiah the prince, that he is the Son of God by nature and office, that he is the chief of all the anointed world, chief of all the priests, prophets, or kings, who were ever anointed by God or for him, that he is perfectly prepared and furnished for the whole work of the eternal salvation-accordingly yields himself up to his care and direction; and then he is,
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2. Dignified by his descent: *He is born of God,* [[1 John 5#1]]. This principle of faith, and the new nature that attends it or from which it springs, are ingenerated by the Spirit of God; and so sonship and adoption are not now appropriated *to the seed of Abraham according to the flesh,* not to the ancient Israel of God; all believers, though by nature sinners of the Gentiles, are spiritually descended from God, and accordingly are to be beloved; as it is added: *Every one that loveth him that begat loveth him also that is begotten of him,* [[1 John 5#1]]. It seems but natural that he who loves the Father should love the children also, and that in some proportion to their resemblance to their Father and to the Father's love to them; and so we must first and principally love *the Son of the Father,* as he is most emphatically styled, [[2 John 3]], *the only* (necessarily) *begotten,* and *the Son of his love,* and then those that are voluntarily begotten, and *renewed by the Spirit of grace.*
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2. The apostle shows,
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1. How we may discern the truth, or the true evangelical nature of our love to the regenerate. The ground of it must be our love to God, whose they are: *By this we know that we love the children of God, when we love God,* [[1 John 5#2]]. Our love to them appears to be sound and genuine when we love them not merely upon any secular account, as because they are rich, or learned, or kind to us, or of our denomination among religious parties; but because they are God's children, his regenerating grace appears in them, his image and superscription are upon them, and so in them God himself is loved. Thus we see what that love to the brethren is that is so pressed in this epistle; it is love to them as the children of God and the adopted brethren of the Lord Jesus.
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2. How we may learn the truth of our love to God-- it appears in our holy obedience: *When we love God, and keep his commandments,* [[1 John 5#2]]. Then we truly, and in gospel account, love God, when we keep his commandments: *For this is the love of God, that we keep his commandments;* and the keeping of his commandments requires a spirit inclined thereto and delighting herein; *and so his commandments are not grievous,*[[1 John 5#3]]. Or, *This is the love of God, that,* as thereby we are determined to obedience, and to keep the commandments of God, so his commandments are thereby made easy and pleasant to us. The lover of God says, "*O how I love thy law! I will run the way of thy commandments, when thou shalt enlarge my heart* ([[Psalms 119#32]]), when thou shalt enlarge it either with love or with thy Spirit, the spring of love."
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3. What is and ought to be the result and effect of regeneration-- an intellectual spiritual conquest of this world: *For* whatsoever *is born of God,* or, as in some copies, whosoever *is born of God, overcometh the world,* [[1 John 5#4]]. He that is born of God is born *for* God, and consequently for another world. He has a temper and disposition that tend to a higher and better world; and he is furnished with such arms, or such a weapon, whereby he can repel and conquer this; as it is added, *And this is the victory that overcometh the world, even our faith,* [[1 John 5#4]]. Faith is the cause of victory, the means, the instrument, the spiritual armour and artillery by which we overcome; for,
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1. In and by faith we cleave to Christ, in contempt of, and opposition to, the world.
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2. Faith works in and by love to God and Christ, and so withdraws us from the love of the world.
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3. Faith sanctifies the heart, and purifies it from those sensual lusts by which the world obtains such sway and dominion over souls.
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4. It receives and derives strength from the object of it, the Son of God, for conquering the frowns and flatteries of the world.
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5. It obtains by gospel promise a right to the indwelling Spirit of grace, that is greater than he who dwells in the world.
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6. It sees an invisible world at hand, with which this world is not worthy to be compared, and into which it tells the soul in which it resides it must be continually prepared to enter; and thereupon,
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3. The apostle concludes that it is the real Christian that is the true conqueror of the world: *Who is he* then *that overcometh the world, but he that believeth that Jesus is the Son of God?* [[1 John 5#5]]. It is the world that lies in our way to heaven, and is the great impediment to our entrance there. But he who believes that Jesus is the Son of God believes therein that Jesus Came from God to be the Saviour of the world, and powerfully to conduct us from the world to heaven, and to God, who is fully to be enjoyed there. And he who so believes must needs by this faith overcome the world. For,
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1. He must be well satisfied that this world is a vehement enemy to his soul, to his holiness, his salvation, and his blessedness. *For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world,* [[1 John 2#16]].
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2. He sees it must be a great part of the Saviour's work, and of his own salvation, to be redeemed and rescued from this malignant world. *Who gave himself for our sins, that he might deliver us from this present evil world,* [[Galatians 1#4]].
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3. He sees in and by the life and conduct of the Lord Jesus on earth that this world is to be renounced and overcome.
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4. He perceives that the Lord Jesus conquered the world, not for himself only, but for his followers; and they must study to be partakers of his victory. *Be of good cheer, I have overcome the world.* 5. He is taught and influenced by the Lord Jesus's death to be mortified and crucified to the world. *God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world,* [[Galatians 6#14]].
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6. He is begotten by the resurrection of Jesus Christ from the dead to the lively hope of a blessed world above, [[1 Peter 1#3]].
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7. He knows that the Saviour has gone to heaven, and is there preparing a place for his serious believers, [[John 14#2]].
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8. He knows that his Saviour will come again thence, and will put an end to this world, and judge the inhabitants of it, and receive his believers to his presence and glory, [[John 14#3]].
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9. He is possessed with a spirit and disposition that cannot be satisfied with this world, that look beyond it, and are still tending, striving, and pressing, towards the world in heaven. *In this we groan, earnestly desiring to be clothed upon with our house which is from heaven,* [[2 Corinthians 5#2]]. So that it is the Christian religion that affords its proselytes a universal empire. It is the Christian revelation that is the great means of conquering the world, and gaining another that is most pure and peaceful, blessed and eternal. It is there, in that revelation, that we see what are the occasion and ground of the quarrel and contest between the holy God and this rebellious world. It is there that we meet with sacred doctrine (both speculative and practical), quite contrary to the tenour, temper, and tendency of this world. It is by that doctrine that a spirit is communicated and diffused which is superior and adverse to the spirit of the world. It is there we see that the Saviour himself was not of this world that his kingdom was not and is not so, that it must be separated from the world and gathered out of it for heaven and for God. There we see that the Saviour designs not this world for the inheritance and portion of his saved company. As he has gone to heaven himself, so he assures them he goes to prepare for their residence there, as designing they should always dwell with him, and allowing them to believe that if in this life, and this world only, they had hope in him, they should at last be but miserable. It is there that the eternal blessed world is most clearly revealed and proposed to our affection and pursuit. It is there that we are furnished with the best arms and artillery against the assaults and attempts of the world. It is there that we are taught how the world may be out-shot in its own bow, or its artillery turned against itself; and its oppositions, encounters, and persecutions, be made serviceable to our conquest of the world, and to our motion and ascent to the higher heavenly world: and there we are encouraged by a whole army and cloud of holy soldiers, who have in their several ages, posts, and stations, overcome the world, and won the crown. It is the real Christian that is the proper hero, who vanquishes the world and rejoices in a universal victory. Nor does he (for he is far superior to the Grecian monarch) mourn that there is not another world to be subdued, but lays hold on the eternal world of life, and in a sacred sense takes the kingdom of heaven by violence too. Who in all the world but the believer on Jesus Christ can thus overcome the world?
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# The Witnesses in Heaven and on Earth. (a. d. 80.)
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## Verses: 6 - 9
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6 This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. 7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one. 9 If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son.
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The faith of the Christian believer (or the believer in Christ) being thus mighty and victorious, it had need to be well founded, to be furnished with unquestionable celestial evidence concerning the divine mission, authority, and office of the Lord Jesus; and it is so; he brings his credentials along with him, and he brings them in a way by which he came and in the witness that attends him.
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1. In the way and manner by which he came; not barely by which he came into the world, but by and with which he came, and appeared, and acted, as a Saviour in the world: *This is he that came by water and blood.* He came to save us from our sins, to give us eternal life, and bring us to God; and, that he might the more assuredly do this, *he came by,* or with, *water and blood. Even Jesus Christ;* Jesus Christ, I say, did so; and none but he. And I say it again, not by or with *water only, but by* and with *water and blood,*[[1 John 5#6]]. *Jesus Christ came with water and blood,* as the notes and signatures of the true effectual Saviour of the world; and he came by water and blood as the means by which he would heal and save us. That he must and did thus come in his saving office may appear by our remembering these things:--
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1. We are inwardly and outwardly defiled.
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1. Inwardly, by the power and pollution off sin and in our nature. For our cleansing from this we need spiritual water; such as can reach the soul and the powers of it. Accordingly, there is in and by Christ Jesus *the washing of regeneration and the renewing of the Holy Ghost.* And this was intimated to the apostles by our Lord, when he washed their feet, and said to Peter, who refused to be washed, *Except I wash thee, thou hast no part in me.*
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2. We are defiled outwardly, by the guilt and condemning power of sin upon our persons. By this we are separated from God, and banished from his favourable, gracious, beatific presence for ever. From this we must be purged by atoning blood. It is the law or determination in the court of heaven *that without shedding of blood there shall be no remission,* [[Hebrews 9#22]]. The Saviour from sin therefore must come with blood.
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2. Both these ways of cleansing were represented in the old ceremonial institutions of God. Persons and things must be purified by water and blood. *There were divers washings and carnal ordinances imposed till the time of reformation,* [[Hebrews 9#10]]. *The ashes of a heifer,* mixed with water, *sprinkling the unclean, sanctifieth to the purifying of the flesh,* [[Hebrews 9#13]]; [[Numbers 19#9]]. *And likewise almost all things are, by the law, purged with blood,* [[Hebrews 9#22]]. As those show us our double defilement, so they indicate the Saviour's two-fold purgation.
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3. At and upon the death of Jesus Christ, his side being pierced with a soldier's spear, out of the wound there immediately issued water and blood. This the beloved apostle saw, and he seems to have been affected with the sight; he alone records it, and seems to reckon himself obliged to record it, and seems to reckon himself obliged to record it, as containing something mysterious in it: *And he that saw it bore record, and his record is true. And he knoweth,* being an eye-witness, *that he saith true, that you might believe,* and that you might believe this particularly, that out of his pierced side *forthwith there came water and blood,* [[John 19#34..35]]. Now this water and blood are comprehensive of all that is necessary and effectual to our salvation. By the water our souls are washed and purified for heaven and the region of saints in light. By the blood God is glorified, his law is honoured, and his vindictive excellences are illustrated and displayed. *Whom God hath set forth,* or purposed, or proposed, *a propitiation through faith in his blood,* or a propitiation in or by his blood through faith, *to declare his righteousness, that he may be just, and the justifier of him that believeth in Jesus,* [[Romans 3#25..26]]. By the blood we are justified, reconciled, and presented righteous to God. By the blood, the curse of the law being satisfied, and purifying Spirit is obtained for the internal ablution of our natures. *Christ hath redeemed us from the curse of the law, that the blessing of Abraham might come on the Gentiles, that we might receive the promise of the Spirit,* the promised Spirit, *through faith,* [[Galatians 3#13]], &c. The water, as well as the blood, issued out of the side of the sacrificed Redeemer. The water and the blood then comprehend all things that can be requisite to our salvation. They will consecrate and sanctify to that purpose all that God shall appoint or make use of in order to that great end. *He loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church,* [[Ephesians 5#25..27]]. He who comes by water and blood is an accurate perfect Saviour. And this is he who comes by water and blood, even Jesus Christ! Thus we see in what way and manner, or, if you please, with what utensils, he comes. But we see his credentials also,
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2. In the witness that attends him, and that is, the divine Spirit, that Spirit to whom the perfecting of the works of God is usually attributed: *And it is the Spirit that beareth witness,* [[1 John 5#6]]. It was meet that the commissioned Saviour of the world should have a constant agent to support his work, and testify of him to the world. It was meet that a divine power should attend him, his gospel, and servants; and notify to the world upon what errand and office they came, and by what authority they were sent: this was done in and by the Spirit of God, according to the Saviour's own prediction, "*He shall glorify me,* even when I shall be rejected and crucified by men, *for he shall receive* or take *of mine.* He shall not receive my immediate office; he shall not die and rise again for you; *but he shall receive of mine,* shall proceed on the foundation I have laid, shall take up my institution, and truth, and cause, *and shall* further *show it unto you,* and by you to the world," [[John 16#14]]. And then the apostle adds the commendation or the acceptableness of this witness: *Because the Spirit is truth,* [[1 John 5#6]]. He is the Spirit of God, and cannot lie. There is a copy that would afford us a very suitable reading thus: *because,* or that, *Christ is the truth.* And so it indicates the matter of the Spirit's testimony, the thing which he attests, and that is, the truth of Christ: *And it is the Spirit that beareth witness that Christ is the truth;* and consequently that Christianity, or the Christian religion, is the truth of the day, the truth of God. But it is meet that one or two copies should alter the text; and our present reading is very agreeable, and so we retain it. *The Spirit is truth.* He is indeed the Spirit of truth, [[John 14#17]]. And that the Spirit is truth, and a witness worthy of all acceptation, appears in that he is a heavenly witness, or one of the witnesses that in and from heaven bore testimony concerning the truth and authority of Christ. *Because* (or for) *there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one.* And so [[1 John 5#7]] most appositely occurs, as a proof of the authenticity of the Spirit's testimony; he must needs be true, or even truth itself, if he be not only a witness in heaven, but *even one* (not in testimony only, for so an angel may be, but in being and essence) *with the Father and the Word.* But here,
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1. We are stopped in our course by the contest there is about the genuineness of [[1 John 5#7]]. It is alleged that many old Greek manuscripts have it not. We shall not here enter into the controversy. It should seem that the critics are not agreed what manuscripts have it and what not; nor do they sufficiently inform us of the integrity and value of the manuscripts they peruse. Some may be so faulty, as I have an old printed Greek Testament so full of *errata,* that one would think no critic would establish a various lection thereupon. But let the judicious collators of copies manage that business. There are some rational surmises that seem to support the present text and reading. As,
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1. If we admit [[1 John 5#8]], in the room of [[1 John 5#7]], it looks too like a tautology and repetition of what was included in [[1 John 5#6]], *This is he that came by water and blood, not by water only, but by water and blood; and it is the Spirit that beareth witness. For there are three that bear witness, the Spirit, the water, and the blood.* This does not assign near so noble an introduction of these three witnesses as our present reading does.
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2. It is observed that many copies read that distinctive clause, *upon the earth: There are three that bear record upon the earth.* Now this bears a visible opposition to some witness or witnesses elsewhere, and therefore we are told, by the adversaries of the text, that this clause must be supposed to be omitted in most books that want [[1 John 5#7]]. But it should for the same reason be so in all. Take we [[1 John 5#6]], *This is he that came by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth.* It would not now naturally and properly be added, *For there are three that bear record on earth,* unless we should suppose that the apostle would tell us that all the witnesses are such as are on earth, when yet he would assure us that one is infallibly true, or even truth itself.
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3. It is observed that there is a variety of reading even in the Greek text, as in [[1 John 5#7]]. Some copies read ***hen eisi***-- *are one;* others (at least the *Complutensian*) ***eis to hen eisin***-- *are to one,* or *agree in one;* and in [[1 John 5#8]] (in that part that it is supposed should be admitted), instead of the common ***en te ge***-- *in earth, the Complutensian* reads ***epi tes ges***-- *upon earth,* which seems to show that that edition depended upon some Greek authority, and not merely, as some would have us believe, upon the authority either of the vulgar Latin or of *Thomas Aquinas,* though his testimony may be added thereto.
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4. The [[1 John 5#7]] is very agreeable to the style and the theology of our apostle; as,
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1. He delights in the title *the Father,* whether he indicates thereby God only, or a divine person distinguished from the Son. I *and* the Father *are one. And Yet I am not alone; because* the Father *is with me. I will pray* the Father, *and he shall give you another comforter. If any man love the world, the love of* the Father *is not in him. Grace be with you, and peace from God* the Father, *and from the Lord Jesus Christ, the Son of* the Father, [[2 John 3]]. Then,
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2. The name *the Word* is known to be almost (if not quite) peculiar to this apostle. Had the text been devised by another, it had been more easy and obvious, from the form of baptism, and the common language of the church, to have used the name *Son* instead of that of the *Word.* As it is observed that Tertullian and Cyprian use that name, even when they refer to this verse; or it is made an objection against their referring to this verse, because they speak of the Son, not the Word; and yet Cyprian's expression seems to be very clear by the citation of Facundus himself. *Quod Johannis apostoli testimonium beatus Cyprianus, Carthaginensis antistes et martyr, in epistolâ sive libro, quem de Trinitate scripsit, de Patre, Filio, et Spiritu sancto dictum intelligit; ait enim, Dicit Dominus, Ego et Pater unum sumus; et iterum de Patre, Filio, et Spiritu sancto scriptum est, Et hi tres unum sunt.-- Blessed Cyprian, the Carthaginian bishop and martyr, in the epistle or book he wrote concerning the Trinity, considered the testimony of the apostle John as relating to the Father, the Son, and Holy Spirit; for he says, the Lord says, I and the Father are one; and again, of the Father, the Son, and the Holy Spirit it is written, And these three are one.* Now it is nowhere written that these are one, but in [[1 John 5#7]]. It is probable than that St. Cyprian, either depending on his memory, or rather intending things more than words, persons more than names, or calling persons by their names more usual in the church (both in popular and polemic discourses), called the second by the name of the *Son* rather than of the *Word.* If any man can admit Facundus's fancy, that Cyprian meant that the Spirit, the water, and the blood, were indeed the Father, Word, and Spirit, that John said were one, he may enjoy his opinion to himself. For, *First,* He must suppose that Cyprian not only changed all the names, but the apostle's order too. For the blood (the Son), which Cyprian puts second, the apostle puts last. And, *Secondly,* He must suppose that Cyprian thought that by the blood which issued out of the side of the Son the apostle intended the Son himself, who might as well have been denoted by the water,-- that by the water, which also issued from the side of the Son, the apostle intended the person of the Holy Ghost,-- that by the Spirit, which in [[1 John 5#6]] is said to be truth, and in the gospel is called the Spirit of truth, the apostle meant the person of the Father, though he is nowhere else so called when joined with the Son and the Holy Ghost. We require good proof that the *Carthaginian* father could so understand the apostle. He who so understands him must believe too that the Father, Son, and Holy Spirit, are said to be three witnesses on earth. *Thirdly, Facundus* acknowledges that Cyprian says that of his three it is written, *Et hi tres unum sunt-- and these three are one.* Now these are the words, not of [[1 John 5#8]], but of [[1 John 5#7]]. They are not used concerning the three on earth, the Spirit, the water, and the blood; but the three in heaven, the Father, and the Word, and the Holy Ghost. So we are told that the author of the book *De baptismo hæreticorum,* allowed to be contemporary with Cyprian, cites John's words, agreeably to the Greek manuscripts and the ancient versions, thus: *Ait enim Johannes de Domino nostro in epistolâ nos docens, Hic es qui venit per aquam et sanguinem, Jesus Christus, non in aquâ tantùm, sed in aquâ et sanguine; et Spiritus est qui testimonium perhibet, quia Spiritus est veritas; quia tres testimonium perhibent, Spiritus et aqua et sanguis, et isti tres in unum sunt-- For John, in his epistle, says concerning our Lord, This is he, Jesus Christ, who came by water and blood, not in water only, but in water and blood; and it is the Spirit that bears witness, because the Spirit is truth; for there are three that bear witness, the Spirit, the water, and the blood, and these three agree in one.* If all the Greek manuscripts and ancient versions say concerning the Spirit, the water, and the blood, that *in unum sunt-- they agree in one,* then it was not of them that Cyprian spoke, whatever variety there might be in the copies in his time, when he said it is written, *unum sunt-- they are one.* And therefore Cyprian's words seem still to be a firm testimony to [[1 John 5#7]], and an intimation likewise that a forger of the text would have scarcely so exactly hit upon the apostolical name for the second witness in heaven, *the Word.* Them,
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3. As only this apostle records the history of the water and blood flowing out of the Saviour's side, so it is he only, or he principally, who registers to us the Saviour's promise and prediction of the Holy spirit's coming to glorify him, and to testify of him, and to convince the world of its own unbelief and of his righteousness, as in his gospel, [[John 14#16..17]]; [[John 14#26]]; [[John 15#26]]; [[John 16#7..15]]. It is most suitable then to the diction and to the gospel of this apostle thus to mention the Holy Ghost as a witness for Jesus Christ. Then,
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5. It was far more easy for a transcriber, by turning away his eye, or by the obscurity of the copy, it being obliterated or defaced on the top or bottom of a page, or worn away in such materials as the ancients had to write upon, to lose and omit the passage, than for an interpolator to devise and insert it. He must be very bold and impudent who could hope to escape detection and shame; and profane too, who durst venture to make an addition to a supposed sacred book. And,
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6. It can scarcely be supposed that, when the apostle is representing the Christian's faith in overcoming the world, and the foundation it relies upon in adhering to Jesus Christ, and the various testimony that was attended him, especially when we consider that he meant to infer, as he does ([[1 John 5#9]]), *If we receive the witness of men, the witness of God is greater; for this* (which he had rehearsed before) *is the witness of God which he hath testified of his Son.* Now in the three witnesses on earth there is neither all the witness of God, nor indeed any witness who is truly and immediately God. The antitrinitarian opposers of the text will deny that either the Spirit, or the water, or the blood, is God himself; but, upon our present reading, here is a noble enumeration of the several witnesses and testimonies supporting the truth of the Lord Jesus and the divinity of his institution. Here is the most excellent abridgment or breviate of the motives to faith in Christ, of the credentials the Saviour brings with him, and of the evidences of our Christianity, that is to be found, I think, in the book of God, upon which single account, even waiving the doctrine of the divine Trinity, the text is worthy of all acceptation.
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2. Having these rational grounds on out side, we proceed. The apostle, having told us that the Spirit that bears witness to Christ is truth, shows us that he is so, by assuring us that he is in heaven, and that there are others also who cannot but be true, or truth itself, concurring in testimony with him: *For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one,*[[1 John 5#7]].
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1. Here is a trinity of heavenly witnesses, such as have testified and vouched to the world the veracity and authority of the Lord Jesus in his office and claims, where,
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1. The first that occurs in order is *the Father;* he set his seal to the commission of the Lord Christ all the while he was here; more especially, *First,* In proclaiming him at his baptism, [[Matthew 3#17]]. *Secondly,* In confirming his character at the transfiguration, [[Matthew 17#5]]. *Thirdly,* In accompanying him with miraculous power and works: *If I do not the works of my Father, believe me not; but if I do, though you believe not me, believe the works, that you may know and believe that the Father is in me, and I in him,* [[John 10#37..38]]. *Fourthly,* In avouching at his death, [[Matthew 27#54]]. *Fifthly,* In raising him from the dead, and receiving him up to his glory: *He shall convince the world-of righteousness, because I go to my Father, and you see me no more,* [[John 16#10]]; [[Romans 1#4]].
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2. The second witness in the Word, a mysterious name, importing the highest nature that belongs to the Saviour of Jesus Christ, wherein he existed before the world was, whereby he made the world, and whereby he was truly God with the Father. He must bear witness to the human nature, or to the man Christ Jesus, in and by whom he redeemed and saved us; and he bore witness, *First,* By the mighty works that he wrought. [[John 5#17]], *My Father worketh hitherto, and I work. Secondly,* In conferring a glory upon him at his transfiguration. *And we beheld his glory, the glory as of the only-begotten of the Father,* [[John 1#14]]. *Thirdly,* In raising him from the dead. [[John 2#19]], *Destroy this temple, and in three days will I raise it up.*
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3. The third witness is the Holy Ghost, or the Holy Spirit, and august, venerable name, the possessor, proprietor, and author of holiness. True and faithful must he be to whom the Spirit of holiness sets his seal and solemn testimony. So he did to the Lord Jesus, the head of the Christian world; and that in such instances as these:-- *First,* In the miraculous production of his immaculate human nature in the virgin's womb. *The Holy Ghost shall come upon thee,* [[Luke 1#35]], &c. *Secondly,* In the visible descent upon him at his baptism. *The Holy Ghost descended in a bodily shape,*[[Luke 3#22]], &c. *Thirdly,* In an effectual conquest of the spirits of hell and darkness. *If I cast out devils by the Spirit of God, then the kingdom of God has come unto you,* [[Matthew 12#28]]. *Fourthly,* In the visible potent descent upon the apostles, to furnish them with gifts and powers to preach him and his gospel to the world after he himself had gone to heaven, [[Acts 1#4..5]]; [[Acts 2#2..4]], &c. *Fifthly,* In supporting the name, gospel, and interest of Christ, by miraculous gifts and operations by and upon the disciples, and in the churches, for two hundred years ([[1 Corinthians 12#7]]), concerning which see Dr. Whitby's excellent discourse in the preface to the second volume of his *Commentary on the New Testament.* These are witnesses in heaven; and they bear record from heaven; and they are one, it should seem, not only in testimony (for that is implied in their being three witnesses to one and the same thing), but upon a higher account, as they are in heaven; they are one in their heavenly being and essence; and, if one with the Father, they must be one God.
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2. To these there is opposed, though with them joined, a trinity of witnesses on earth, such as continue here below: *And there are three that bear witness on earth, the spirit, the water, and the blood; and these three agree in one,*[[1 John 5#8]].
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1. Of these witnesses the first is the *spirit.* This must be distinguished from the person of the Holy Ghost, who is in heaven. We must say then, with the Saviour (according to what is reported by this apostle), *that which is born of the Spirit is spirit,* [[John 3#6]]. The disciples of the Saviour are, as well as others, born after the flesh. They come into the world endued with a corrupt carnal disposition, which is enmity to God. This disposition must be mortified and abolished. A new nature must be communicated. Old lusts and corruptions must be eradicated, and the true disciple become a new creature. The regeneration or renovation of souls is a testimony to the Saviour. It is his actual though initial salvation. It is a testimony on earth, because it continues with the church here, and is not performed in that conspicuous astonishing manner in which signs from heaven are accomplished. To this Spirit belong not only the regeneration and conversion of the church, but its progressive sanctification, victory over the world, her peace, and love, and joy, and all that grace by which she is made meet for the inheritance of the saints in light.
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||||
2. The second is the *water.* This was before considered as a means of salvation, now as a testimony to the Saviour himself, and intimates his purity and purifying power. And so it seems to comprehend, *First,* The purity of his own nature and conduct in the world. *He was holy, harmless, and undefiled. Secondly,* The testimony of John's baptism, who bore witness of him, prepared a people for him, and referred them to him, [[Mark 1#4]]; [[Mark 1#7]]; [[Mark 1#8]]. *Thirdly,* The purity of his own doctrine, by which souls are purified and washed. *Now you are clean through the word that I have spoken unto you,* [[John 15#3]]. *Fourthly,* The actual and active purity and holiness of his disciples. His body is the holy catholic church. *Seeing you have purified your souls in obeying the truth through the Spirit,*[[1 Peter 1#22]]. And this signed and sealed by, *Fifthly,* The baptism that he has appointed for the initiation or introduction of his disciples, in which he signally (or by that sign) says, *Except I wash thee, thou hast no part in me. Not the putting away of the filth of the flesh, but the answer of a good conscience towards God,*[[1 Peter 3#21]].
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3. The third witness is the blood; this he shed, and this was our ransom. This testifies for Jesus Christ, *First,* In that it sealed up and finished the sacrifices of the Old Testament, *Christ, our Passover, was sacrificed for us. Secondly,* In that it confirmed his own predictions, and the truth of all his ministry and doctrine, [[John 18#37]]. *Thirdly,* In that it showed unparalleled love to God, in that he would die a sacrifice to his honour and glory, in making atonement for the sins of the world, [[John 14#30..31]]. *Fourthly,* In that it demonstrated unspeakable love to us; and none will deceive those whom they entirely love, [[John 14#13..15]]. *Fifthly,* In that it demonstrated the disinterestedness of the Lord Jesus as to any secular interest and advantage. No impostor and deceiver ever proposes to himself contempt and a violent cruel death, [[John 18#36]]. *Sixthly,* In that it lays obligation on his disciple to suffer and die for him. No deceiver would invite proselytes to his side and interest at the rate that the Lord Jesus did. *You shall be hated of all men for my sake. They shall put you out of their synagogues; and the time comes that whosoever kills you will think that he doeth God service,* [[John 16#2]]. He frequently calls his servants to a conformity with him in sufferings: *Let us go forth therefore unto him without the camp, bearing his reproach,* [[Hebrews 13#13]]. This shows that neither he nor his kingdom is of this world. *Seventhly,* The benefits accruing and procured by his blood (well understood) must immediately demonstrate that he is indeed the Saviour of the world. And then, *Eighthly,* These are signified and sealed in the institution of his own supper: *This is my blood of the New Testament* (which ratifies the New Testament), *which is shed for many, for the remission of sins,* [[Matthew 26#28]]. Such are the witnesses on earth. Such is the various testimony given to the author of our religion. No wonder if the rejector of all this evidence he judged as a blasphemer of the Spirit of God, and be left to perish without remedy in his sins. These three witnesses (being more different than the three former) are not so properly said to be *one as* to be *for one,* to be for one and the same purpose and cause, *or to agree in one,* in one and the same thing among themselves, and in the same testimony with those who bear record from heaven.
|
||||
3. The apostle justly concludes, *If we receive the witness of men, the witness of God is greater; for this is the witness of God, that he hath testified of his Son,*[[1 John 5#9]]. Here we have,
|
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1. A supposition well founded upon the premises. *Here is the witness of God,* the witness whereby God hath testified of his Son, which surely must intimate some immediate irrefragable testimony, and that of the Father concerning his Son; he has by himself proclaimed and avouched him to the world.
|
||||
2. The authority and acceptableness of his testimony; and that argued from the less to the greater: *If we receive the witness of men* (and such testimony is and must be admitted in all judicatories and in all nations), *the witness of God is greater.* It is truth itself, of highest authority and most unquestionable infallibility. And then there is,
|
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3. The application of the rule to the present case: *For this is the witness,* and here is the witness *of God* even of the Father, as well as of the Word and Spirit, *which he hath testified of,* and wherein he hath attested, *his Son. God, that cannot lie,* hath given sufficient assurance to the world that Jesus Christ is his Son, the Son of his love, and Son by office, to reconcile and recover the world unto himself; he testified therefore the truth and divine origin of the Christian religion, and that it is the sure appointed way and means of bringing us to God.
|
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|
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# The Believer's Privilege. (a. d. 80.)
|
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|
||||
## Verses: 10 - 13
|
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10 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. 11 And this is the record, that God hath given to us eternal life, and this life is in his Son. 12 He that hath the Son hath life; and he that hath not the Son of God hath not life. 13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.
|
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|
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In those words we may observe,
|
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|
||||
1. The privilege and stability of the real Christian: *He that believeth on the Son of God,* hath been prevailed with unfeignedly to cleave to him for salvation, *hath the witness in himself,* [[1 John 5#10]]. He hath not only the outward evidence that others have, but he hath in his own heart a testimony for Jesus Christ. He can allege what Christ and the truth of Christ have done for his soul and what he has seen and found in him. As,
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1. He has deeply seen his sin, and guilt, and misery, and his abundant need of such a Saviour.
|
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2. He has seen the excellency, beauty, and office of the Son of God, and the incomparable suitableness of such a Saviour to all his spiritual wants and sorrowful circumstances.
|
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3. He sees and admires the wisdom and love of God in preparing and sending such a Saviour to deliver him from sin and hell, and to raise him to pardon, peace, and communion with God.
|
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4. He has found and felt the power of the word and doctrine of Christ, wounding, humbling, healing, quickening, and comforting his soul.
|
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5. He finds that the revelation of Christ, as it is the greatest discovery and demonstration of the love of God, so it is the most apt and powerful means of kindling, fomenting, and inflaming love to the holy blessed God.
|
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6. He is born of God by the truth of Christ, as [[1 John 5#1]]. He has a new heart and nature, a new love, disposition, and delight, and is not the man that formerly he was.
|
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7. He finds yet such a conflict with himself, with sin, with the flesh, the world, and invisible wicked powers, as is described and provided for in the doctrine of Christ.
|
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8. He finds such prospects and such strength afforded him by the faith of Christ, that he can despise and overcome the world, and travel on towards a better.
|
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9. He finds what interest the Mediator has in heaven, by the audiency and prevalency of those prayers that are sent thither in his name, according to his will, and through his intercession.
|
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10. He is begotten again to a lively hope, to a holy confidence in God, in his good-will and love, to a pleasant victory over terrors of conscience, dread of death and hell, to a comfortable prospect of life and immortality, being enriched with the earnest of the Spirit and sealed to the day of redemption. Such assurance has the gospel believer; he has a witness in himself. Christ is formed in him, and he is growing up to the fulness and perfection, or perfect image of Christ, in heaven.
|
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2. The aggravation of the unbeliever's sin, the sin of unbelief: *He that believeth not God hath made him a liar.* He does, in effect, give God the lie, *because he believeth not the record that God gave of his Son,* [[1 John 5#10]]. He must believe that God did not send his Son into the world, when he has given us such manifold evidence that he did, or that Jesus Christ was not the Son of God, when all that evidence relates to and terminates upon him, or that he sent his Son to deceive the world and to lead it into error and misery, or that he permits men to devise a religion which, in all the parts of it, is a pure, holy, heavenly, undefiled institution, and so worthy to be embraced by the reason of mankind, and yet is but a delusion and a lie, and then lends them his Spirit and power to recommend and obtrude it upon the world, which is to make God the Father, the author and abettor, of the lie.
|
||||
3. The matter, the substance, or contents of all this divine testimony concerning Jesus Christ: *And this is the record, that God hath given to us eternal life, and this life is in his Son,* [[1 John 5#11]]. This is the sum of the gospel. This is the sum and epitome of the whole record given us by all the aforesaid six witnesses.
|
||||
1. That *God hath given to us eternal life.* He has designed it for us in his eternal purpose. He has prepared all the means that are necessary to bring us to it. He has made it over to us by his covenant and promise. And he actually confers a right and title thereto on all who believe on and actually embrace the Son of God. Then,
|
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2. *This life is in the Son.* The Son is life; eternal life in his own essence and person, [[John 1#4]]; [[1 John 1#2]]. He is eternal life to us, the spring of our spiritual and glorious life, [[Colossians 3#4]]. From him life is communicated to us, both here in heaven. And thereupon it must follow,
|
||||
1. *He that hath the Son hath life,* [[1 John 5#12]]. He that is united to the Son is united to life. He who hath a title to the Son hath a title to life, to eternal life. Such honour hath the Father put upon the Son: such honour must we put upon him too. We must come and kiss the Son, and we shall have life.
|
||||
2. *He that hath not the Son of God hath not life,* [[1 John 5#12]]. He continues under the condemnation of the law ([[John 3#36]]); he refuses the Son, who is life itself, who is the procurer of life, and the way to it; he provokes God to deliver him over to endless death for making him a liar, since he believes not this record that God hath given concerning his Son.
|
||||
4. The end and reason of the apostle's preaching this to believers.
|
||||
1. For their satisfaction and comfort: *These things have I written unto you that believe on the name of the Son of God, that you may know that you have eternal life,*[[1 John 5#13]]. Upon all this evidence, and these witnesses, it is but just and meet that there should be those who believe on the name of the Son of God. God increase their number! How much testimony from heaven has the world to answer for! And to three witnesses in heaven must the world be accountable. These believers have eternal life. They have it in the covenant of the gospel, in the beginning and first-fruits of it within them, and in their Lord and head in heaven. These believers may come to know that they have eternal life, and should be quickened, encouraged, and comforted, in the prospect of it: and they should value the scriptures, which are so much written for their consolation and salvation.
|
||||
2. For their confirmation and progress in their holy faith: *And that you may believe on the name of the Son of God* ([[1 John 5#13]]), may go on believing. Believers must persevere, or they do nothing. To withdraw from believing on the name of the Son of God is to renounce eternal life, and draw back unto perdition. Therefore the evidences of religion and the advantage of faith are to be presented to believers, in order to hearten and encourage them to persevere to the end.
|
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|
||||
# The Sin unto Death. (a. d. 80.)
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|
||||
## Verses: 14 - 17
|
||||
14 And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: 15 And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. 16 If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. 17 All unrighteousness is sin: and there is a sin not unto death.
|
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|
||||
Here we have,
|
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|
||||
1. A privilege belonging to faith in Christ, namely, audience in prayer: *This is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us,* [[1 John 5#14]]. The Lord Christ emboldens us to come to God in all circumstances, with all our supplications and requests. Through him our petitions are admitted and accepted of God. The matter of our prayer must be agreeable to the declared will of God. It is not fit that we should ask what is contrary either to his majesty and glory or to our own good, who are his and dependent on him. And then we may have confidence that the prayer of faith shall be heard in heaven.
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2. The advantage accruing to us by such privilege: *If we know that he heareth us, whatsoever we ask, we know that we have the petitions that we desired of him,*[[1 John 5#15]]. Great are the deliverances, mercies, and blessings, which the holy petitioner needs. To know that his petitions are heard or accepted is as good as to know that they are answered; and therefore that he is so pitied, pardoned, or counselled, sanctified, assisted, and saved (or shall be so) as he is allowed to ask of God.
|
||||
3. Direction in prayer in reference to the sins of others: *If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for those that sin not unto death. There is a sin unto death: I do not say that he shall pray for it,* [[1 John 5#16]]. Here we may observe,
|
||||
1. We ought to pray for others as well as for ourselves; for our brethren of mankind, that they may be enlightened, converted, and saved; for our brethren in the Christian profession, that they may be sincere, that their sins may be pardoned, and that they may be delivered from evils and the chastisements of God, and preserved in Christ Jesus.
|
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2. There is a great distinction in the heinousness and guilt of sin: *There is a sin unto death* ([[1 John 5#16]]), *and there is a sin not unto death,* [[1 John 5#17]].
|
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1. *There is a sin unto death.* All sin, as to the merit and legal sentence of it, is unto death. *The wages of sin is death;* and *cursed is every one that continueth not in all things that are written in the book of the law, to do them,*[[Galatians 3#10]]. But there is a sin unto death in opposition to such sin as is here said *not to be unto death.* There is therefore,
|
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2. *A sin not unto death.* This surely must include all such sin as by divine or human constitution may consist with life; in the human constitution with temporal or corporal life, in the divine constitution with corporal or with spiritual evangelical life.
|
||||
1. There are sins which, by human righteous constitution, are not unto death; as divers pieces of injustice, which may be compensated without the death of the delinquent. In opposition to this there are sins which, by righteous constitution, are to death, or to a legal forfeiture of life; such as we call *capital crimes.*
|
||||
2. Then there are sins which, by divine constitution, are unto death; and that either death corporal or spiritual and evangelical. *First,* Such as are, or may be, to death corporal. Such may the sins be either of gross hypocrites, as Ananias and Sapphira, or, for aught we know, of sincere Christian brethren, as when the apostle says of the offending members of the church of Corinth, *For this cause many are weak and sickly among you, and many sleep,* [[1 Corinthians 11#30]]. There may be sin unto corporal death among those who may not be condemned with the world. Such sin, I said, is, or may be, to corporal death. The divine penal constitution in the gospel does not positively and peremptorily threaten death to the more visible sins of the members of Christ, but only some gospel-chastisement; *for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth,* [[Hebrews 12#6]]. There is room left for divine wisdom or goodness, or even gospel severity, to determine how far the chastisement or the scourge shall proceed. And we cannot say but that sometimes it may (*in terrorem-- for warning to others*) proceed even to death. Then, *Secondly,* There are sins which, by divine constitution, are unto death spiritual and evangelical, that is, are inconsistent with spiritual and evangelical life, with spiritual life in the soul and with an evangelical right to life above. Such are total impenitence and unbelief for the present. Final impenitence and unbelief are infallibly to death eternal, as also a blaspheming of the Spirit of God in the testimony that he has given to Christ and his gospel, and a total apostasy from the light and convictive evidence of the truth of the Christian religion. These are sins involving the guilt of everlasting death. Then comes,
|
||||
4. The application of the direction for prayer according to the different sorts of sin thus distinguished. The prayer is supposed to be for life: *He shall ask, and he* (God) *shall give them life.* Life is to be asked of God. He is the God of life; he gives it when and to whom he pleases, and takes it away either by his constitution or providence, or both, as he thinks meet. In the case of a brother's sin, which is not (in the manner already mentioned) unto death, we may in faith and hope pray for him; and particularly for the life of soul and body. But, in case of the sin unto death in the forementioned ways, we have no allowance to pray. Perhaps the apostle's expression, *I do not say, He shall pray for it,* may intend no more than, "I have no promise for you in that case; no foundation for the prayer of faith."
|
||||
1. The laws of punitive justice must be executed, for the common safety and benefit of mankind: and even an offending brother in such a case must be resigned to public justice (which in the foundation of it is divine), and at the same time also to the mercy of God.
|
||||
2. The removal of evangelical penalties (as they may be called), or the prevention of death (which may seem to be so consequential upon, or inflicted for, some particular sin), can be prayed for only conditionally or provisionally, that is, with proviso that it consist with the wisdom, will, and glory of God that they should be removed, and particularly such death prevented.
|
||||
3. We cannot pray that the sins of the impenitent and unbelieving should, while they are such, be forgiven them, or that any mercy of life or soul, that suppose the forgiveness of sin, should be granted to them, while they continue such. But we may pray for their repentance (supposing them but in the common case of the impenitent world), for their being enriched with faith in Christ, and thereupon for all other saving mercies.
|
||||
4. In case it should appear that any have committed the irremissible blasphemy against the Holy Ghost, and the total apostasy from the illuminating convictive powers of the Christian religion, it should seem that they are not to be prayed for at all. For *what remains but a certain fearful expectation of judgment, to consume such adversaries?* [[Hebrews 10#27]]. And these last seem to be the sins chiefly intended by the apostle by the name of *sins unto death.* Then,
|
||||
5. The apostle seems to argue that there is sin that is not unto death; thus, *All unrighteousness is sin* ([[1 John 5#17]]); but, were all unrighteousness unto death (since we have all some unrighteousness towards God or man, or both, in omitting and neglecting something that is their due), then we were all peremptorily bound over to death, and, since it is not so (the Christian brethren, generally speaking, having right to life), there must be sin that is not to death. Though there is no venial sin (in the common acceptation), there is pardoned sin, sin that does not involve a plenary obligation to eternal death. If it were not so, there could be no justification nor continuance of the justified state. The gospel constitution or covenant abbreviates, abridges, or rescinds the guilt of sin.
|
||||
|
||||
# Privileges of Believers. (a. d. 80.)
|
||||
|
||||
## Verses: 18 - 21
|
||||
18 We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not. 19 And we know that we are of God, and the whole world lieth in wickedness. 20 And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. 21 Little children, keep yourselves from idols. Amen.
|
||||
|
||||
Here we have,
|
||||
|
||||
1. A recapitulation of the privileges and advantages of sound Christian believers.
|
||||
1. They are secured against sin, against the fulness of its dominion or the fulness of its guilt: *We know that whosoever is born of God* (and the believer in Christ is born of God, [[1 John 5#1]]) *sinneth not* ([[1 John 5#18]]), *sinneth not* with that fulness of heart and spirit that the unregenerate do (as was said [[1 John 3#6]]; [[1 John 3#9]]), and consequently not with that fulness of guilt that attends the sins of others; and so he is secured against that sin which is unavoidably unto death, or which infallibly binds the sinner over unto the wages of eternal death; the new nature, and the inhabitation of the divine Spirit thereby, prevent the admission of such unpardonable sin.
|
||||
2. They are fortified against the devil's destructive attempts: *He that is begotten of God keepeth himself,* that is, is enabled to guard himself, *and the wicked one toucheth him not* ([[1 John 5#18]]), that is, that the wicked one may not touch him, namely, to death. It seems not to be barely a narration of the duty or the practice of the regenerate; but an indication of their power by virtue of their regeneration. They are thereby prepared and principled against the fatal touches, the sting, of the wicked one; he touches not their souls, to infuse his venom there a he does in others, or to expel that regenerative principle which is an antidote to his poison, or to induce them to that sin which by the gospel constitution conveys an indissoluble obligation to eternal death. He may prevail too far with them, to draw them to some acts of sin; but it seems to be the design of the apostle to assert that their regeneration secures them from such assaults of the devil as will bring them into the same case and actual condemnation with the devil.
|
||||
3. They are on God's side and interest, in opposition to the state of the world: *And we know that we are of God, and the whole world lieth in wickedness,*[[1 John 5#19]]. Mankind are divided into two great parties of dominions, that which belongs to God and that which belongs to wickedness or to the wicked one. The Christian believers belong to God. They are of God, and from him, and to him, and for him. They succeed into the right and room of the ancient Israel of God, of whom it is said, *The Lord's people is his portion,* his estate in this world; *Jacob is the lot of his inheritance,* the dividend that has fallen to him by the lot of his own determination ([[Deuteronomy 32#9]]); while, on the contrary, *the whole world,* the rest, being by far the major part, *lieth in wickedness,* in the jaws in the bowels of the wicked one. There are, indeed, were we to consider the individuals, many wicked ones, many wicked spirits, in the heavenly or the ethereal places; but they are united in wicked nature, policy, and principle, and they are united also in one head. There is the prince of the devils and of the diabolical kingdom. There is a head of the malignity and of the malignant world; and he has such sway here that he is called *the god of this world.* Strange that such a knowing spirit should be so implacably incensed against the Almighty and all his interests, when he cannot but know that it must end in his own overthrow and everlasting damnation! How tremendous is the judgment of God upon that wicked one! May the God of the Christian world continually demolish his dominion in this world, and translate souls into *the kingdom of his dear Son!* 4. They are enlightened in the knowledge of the true eternal God: *"And we know that the Son of God has come, and has given as an understanding, that we may know him that is true,* [[1 John 5#20]]. The Son of God has come into our world, and we have seen him, and know him by all the evidence that has already been asserted; he has revealed unto us the true God (as [[John 1#18]]), and he has opened our minds too to understand that revelation, given us an internal light in our understandings, whereby we may discern the glories of the true God; and we are assured that it is the true God that he hath discovered to us. He is infinitely superior in purity, power, and perfection, to all the gods of the Gentiles. He has all the excellences, beauties, and riches, of the living and true God. It is the same God that, according to Moses's account, made the heavens and the earth, the same who took our fathers and patriarchs into peculiar covenant with himself, the same who brought our ancestors out of Egypt, who gave us the fiery law upon mount Sinai, who gave us his holy oracles, promised the call and conversion of the Gentiles. By his counsels and works, by his love and grace, by his terrors and judgments, we know that he, and he alone, in the fulness of his being, is the living and true God." It is a great happiness to know the true God, to know him in Christ; it is eternal lie, [[John 17#3]]. It is the glory of the Christian revelation that it gives the best account of the true God, and administers the best eye-salve for our discerning the living and true God.
|
||||
5. They have a happy union with God and his Son: "*And we are in him that is true, even* (or and) *in his Son Jesus Christ,* [[1 John 5#20]]. The Son leads us to the Father, and we are in both, in the love and favour of both, in covenant and federal alliance with both, in spiritual conjunction with both by the inhabitation and operation of their Spirit: and, that you may know how great a dignity and felicity this is, you must remember that this true one is *the true God and eternal life*" or rather (as it should seem a more natural construction), "This same Son of God is himself also *the true God and eternal life*" ([[John 1#1]], and here, [[1 John 1#2]]), "so that in union with either, much more with both, we are united to *the true God and eternal life.*" Then we have,
|
||||
2. The apostle's concluding monition: "*Little children*" (dear children, as it has been interpreted), "*keep yourselves from idols,* [[1 John 5#21]]. Since you know the true God, and are in him, let your light and love guard you against all that is advanced in opposition to him, or competition with him. Flee from the false gods of the heathen world. They are not comparable to the God whose you are and whom you serve. Adore not your God by statues and images, which share in his worship. Your God is an incomprehensible Spirit, and is disgraced by such sordid representations. Hold no communion with your heathen neighbours in their idolatrous worship. Your God is jealous, and would have you come out, and be separated from among them; mortify the flesh, and be crucified to the world, that they may not usurp the throne of dominion in the heart, which is due only to God. The God whom you have known is he who made you, who redeemed you by his Son, who has sent his gospel to you, who has pardoned your sins, begotten you unto himself by his Spirit, and given you eternal life. Cleave to him in faith, and love, and constant obedience, in opposition to all things that would alienate your mind and heart from God. To this living and true God be glory and dominion for ever and ever. *Amen.*"
|
||||
@ -0,0 +1,14 @@
|
||||
# Chapter Introduction
|
||||
|
||||
Completed by John Reynolds, of Shrewsbury.
|
||||
|
||||
**AN**
|
||||
|
||||
|
||||
# W I T H P R A C T I C A L O B S E R V A T I O N S,
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Though the continued tradition of the church attests that this epistle came from John the apostle, yet we may observe some other evidence that will confirm (or with some perhaps even outweigh) the certainty of that tradition. It should seem that the penman was one of the apostolical college by the sensible palpable assurance he had of the truth of the Mediator's person in his human nature: *That which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life,* [[1 John 1#1]]. Here he takes notice of the evidence the Lord gave to Thomas of his resurrection, by calling him to feel the prints of the nails and of the spear, which is recorded by John. And he must have been one of the disciples present when the Lord came on the same day in which he arose from the dead, and showed them his hands and his side, [[John 20#20]]. But, that we may be assured which apostle this was, there is scarcely a critic or competent judge of diction, or style of argument and spirit, but will adjudge this epistle to the writer of that gospel that bears the name of the apostle John. They wonderfully agree in the titles and characters of the Redeemer: *The Word, the Life, the Light; his name was the Word of God.* Compare [[1 John 1#1]]; [[1 John 5#7]]; [[John 1#1]]; [[Revelation 19#13]]. They agree in the commendation of God's love to us ([[1 John 3#1]]; [[1 John 4#9]]; [[John 3#16]]), and in speaking of our regeneration, or being born of God, [[1 John 3#9]]; [[1 John 4#7]]; [[1 John 5#1]]; [[John 3#5..6]]. Lastly (to add no more instances, which may be easily seen in comparing this epistle with that gospel), they agree in the allusion to, or application of, that passage in that gospel which relates (and which alone relates) the issuing of water and blood out of the Redeemer's opened side: *This is he that came by water and blood,* [[1 John 5#6]]. Thus the epistle plainly appears to flow from the same pen as that gospel did. Now I know not that the text, or the intrinsic history of any of the gospels, gives us such assurance of its writer or penman as that ascribed to John plainly does. There (viz. [[John 21#24]]) the sacred historian thus notifies himself: *This is the disciple that testifieth of these things and wrote these things; and we know that his testimony is true.* Now who is this disciple, but he concerning whom Peter asked, *What shall this man do?* And concerning whom the Lord answered, *If I will that he tarry till I come, what is that to thee?* ([[John 5#22]]). And who ([[John 5#20]]) is described by these three characters:--
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1. *That he is the disciple whom Jesus loved,* the Lord's peculiar friend.
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2. *That he also leaned on his breast at supper.* 3. That he said unto him, *Lord, who is he that betrayeth thee?* As sure then as it is that that disciple was John, so sure may the church be that that gospel and this epistle came from the beloved John.
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The epistle is styled *general,* as being not inscribed to any particular church; it is, as a circular letter (or visitation charge), sent to divers churches (some say of Parthia), in order to confirm them in their stedfast adherence to the Lord Christ, and the sacred doctrines concerning his person and office, against seducers; and to instigate them to adorn that doctrine by love to God and man, and particularly to each other, as being descended from God, united by the same head, and travelling towards the same eternal life.
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@ -0,0 +1,92 @@
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# Chapter Introduction
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In this chapter we have,
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1. David declining in his health, [[1 Kings 1#1..4]].
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2. Adonijah aspiring to the kingdom, and treating his party, in order to it, [[1 Kings 1#5..10]].
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3. Nathan and Bathsheba contriving to secure the succession to Solomon, and prevailing for an order from David for the purpose, [[1 Kings 1#11..31]].
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4. The anointing of Solomon accordingly, and the people's joy therein, [[1 Kings 1#32..40]].
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5. The effectual stop this put to Adonijah's usurpation, and the dispersion of his party thereupon, [[1 Kings 1#41..49]].
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6. Solomon's dismission of Adonijah upon his good behaviour, [[1 Kings 1#50..53]].
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# Introduction. (b. c. 1015.)
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## Verses: 1 - 4
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1 Now king David was old and stricken in years; and they covered him with clothes, but he gat no heat. 2 Wherefore his servants said unto him, Let there be sought for my lord the king a young virgin: and let her stand before the king, and let her cherish him, and let her lie in thy bosom, that my lord the king may get heat. 3 So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a Shunammite, and brought her to the king. 4 And the damsel was very fair, and cherished the king, and ministered to him: but the king knew her not.
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David, as recorded in the foregoing chapter, had, by the great mercy of God, escaped the sword of the destroying angel. But our deliverances from or through diseases and dangers are but reprieves; if the candle be not blown out, it will burn out of itself. We have David here sinking under the infirmities of old age, and brought by them to the gates of the grave. He that *cometh up out of the pit shall fall into the snare;* and, one way or other, *we must needs die.* 1. It would have troubled one to see David so infirm. He as old, and his natural heat so wasted that no clothes could keep him warm, [[1 Kings 1#1]]. David had been a valiant active man and a man of business, and very vehement had the flame always been in his breast; and yet now his blood is chilled and stagnated, he is confined to his bed, and there can get no heat. He was now seventy years old. Many, at that age, are as lively and fit for business as ever; but David was now chastised for his former sins, especially that in the matter of Uriah, and felt from his former toils and the hardships he had gone through in his youth, which then he made nothing of, but was now the worse for. *Let not the strong man glory in his strength,* which may soon be weakened by sickness, or at last will be weakened by old age. Let young people *remember their Creator in the days of their youth,* before these evil days come. What our hand finds to do for God, and our souls, and our generation, let us do with all our might, because the night comes, the night of old age, in which no man can work; and, when our strength has gone, it will be a comfort to remember that we used it well.
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2. It would have troubled one to see his physicians so weak and unskilful that they knew no other way of relieving him than by outward applications. No cordials, no spirits, but,
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1. *They covered him with clothes,* which, where there is any inward heat, will keep it in, and so increase it; but, where it is not, they have none to communicate, no, not royal clothing. Elihu makes it a difficulty to understand *how our garments are warm upon us* ([[Job 37#17]]); but, if God deny his blessing, men *clothe themselves, and there is none warm* ([[Haggai 1#6]]), David here was not.
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2. They foolishly prescribed nuptials to one that should rather have been preparing for his funeral ([[1 Kings 1#2..4]]); but they knew what would gratify their own corruptions, and perhaps were too willing to gratify his, under colour of consulting his health. His prophets should have been consulted as well as his physicians in an affair of this nature. However, this might be excused then, when even good men ignorantly allowed themselves to have many wives. We now have not so learned of Christ, but are taught that one man must have but one wife ([[Matthew 19#5]]), and further that *it is good for a man not to touch a woman,*[[1 Corinthians 7#1]]. That Abishag was married to David before she lay with him, and was his secondary wife, appears from its being imputed as a great crime to Adonijah that he desired to marry her ([[1 Kings 2#22]]) after his father's death.
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# Adonijah's Ambition. (b. c. 1015.)
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## Verses: 5 - 10
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5 Then Adonijah the son of Haggith exalted himself, saying, I will be king: and he prepared him chariots and horsemen, and fifty men to run before him. 6 And his father had not displeased him at any time in saying, Why hast thou done so? and he also was a very goodly man; and his mother bare him after Absalom. 7 And he conferred with Joab the son of Zeruiah, and with Abiathar the priest: and they following Adonijah helped him. 8 But Zadok the priest, and Benaiah the son of Jehoiada, and Nathan the prophet, and Shimei, and Rei, and the mighty men which belonged to David, were not with Adonijah. 9 And Adonijah slew sheep and oxen and fat cattle by the stone of Zoheleth, which is by En-rogel, and called all his brethren the king's sons, and all the men of Judah the king's servants: 10 But Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother, he called not.
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|
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David had much affliction in his children. Amnon and Absalom had both been his grief; the one his first-born, the other his third, [[2 Samuel 3#2..3]]. His second, whom he had by Abigail, we will suppose he had comfort in; his fourth was Adonijah ([[2 Samuel 3#4]]); he was one of those that were born in Hebron; we have heard nothing of him till now, and here we are told that he was a comely person, and that he was next in age, and (as it proved) next in temper to Absalom, [[1 Kings 1#6]]. And, further, that in his father's eyes he had been a jewel, but was now a thorn.
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|
||||
1. His father had made a fondling of him, [[1 Kings 1#6]]. He had not displeased him at any time. It is not said that he never displeased his father; it is probably that he had done so frequently, and his father was secretly troubled at his misconduct and lamented it before God. But his father had not displeased him, by crossing him in his humours, denying him any thing he had a mind to, or by calling him to an account as to what he had done and where he had been, or by keeping him to his book or his business, or reproving him for what he saw or heard of that he did amiss; he never said to him, *Why hast thou done so?* because he saw it was uneasy to him, and he could not bear it without fretting. It was the son's fault that he was displeased at reproof and took it for affront, whereby he lost the benefit of it; and it was the father's fault that, because he saw it displeased him, he did not reprove him; and now he justly smarted for indulging him. Those who honour their sons more than God, as those do who keep them not under good discipline, thereby forfeit the honour they might expect from their sons.
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2. He, in return, made a fool of his father. Because he was old, and confined to his bed, he thought no notice was to be taken of him, and therefore *exalted himself,* and said, *I will be king,* [[1 Kings 1#5]]. Children that are indulged learn to be proud and ambitious, which is the ruin of a great many young people. The way to keep them humble is to keep them under. Observe Adonijah's insolence.
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1. He looked upon the days of mourning for his father to be at hand, and therefore he prepared to succeed him, though he knew that by the designation both of God and David Solomon was to be the man; for public notice had been given of it by David himself, and the succession settled, as it were by act of parliament, in pursuance of God's appointment, [[1 Chronicles 22#9]]; [[1 Chronicles 23#1]]. This entail Adonijah attempted by force to cut off, in contempt both of God and his father. Thus is the kingdom of Christ opposed, and there are those that say, "We will not have him to reign over us."
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2. He looked upon his father as superannuated and good for nothing, and therefore he entered immediately upon the possession of the throne. He cannot wait till his father's head be laid low, but it must now be said, *Adonijah reigns* ([[1 Kings 1#18]]), and, *God save king Adonijah,* [[1 Kings 1#25]]. His father is not fit to govern, for he is old and past ruling, nor Solomon, for he is young, and not yet able to rule; and therefore Adonijah will take the government upon him. It argues a very base and wicked mind for children to insult over their parents because of the infirmities of their age.
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3. In pursuance of this ambitious project,
|
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1. He got a great retinue ([[1 Kings 1#5]]), *chariots and horsemen,* both for state and strength, to wait on him, and to fight for him.
|
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2. He made great interest with no less than Joab, the general of the army, and Abiathar the high priest, [[1 Kings 1#7]]. That he should make his court to those who by their influence in church and camp were capable of doing him great service is not strange; but we may well wonder by what arts they could be drawn to follow him and help him. They were old men, who had been faithful to David in the most difficult and troublesome of his times, men of sense and experience, who, one would think, would not easily be wheedled. They could not propose any advantage to themselves by supporting Adonijah, for they were both at the top of their preferment and stood fast in it. They could not be ignorant of the entail of the crown upon Solomon, which it was not in their power to cut off, and therefore it was their interest to oblige him. But God, in this matter, left them to themselves, perhaps to correct them for some former misconduct with a scourge of their own making. We are told ([[1 Kings 1#8]]) who those were that were of such approved fidelity to David that Adonijah had not the confidence so much as to propose his project to them-- Zadok, Benaiah, and Nathan. A man that has given proofs of his resolute adherence to that which is good shall not be asked to do a bad thing.
|
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3. He prepared a great entertainment ([[1 Kings 1#9]]) at En-rogel, not far from Jerusalem; his guests were the king's sons, and the king's servants, whom he feasted and caressed to bring them over to his party; but Solomon was not invited, either because he despised him or because he despaired of him, [[1 Kings 1#10]]. Such as serve their own belly, and will be in the interest of those that will feast them what side soever they are of, are an easy prey to seducers, [[Romans 16#18]]. Some think that Adonijah slew these sheep and oxen, even fat ones, for sacrifice, and that it was a religious feast he made, beginning his usurpation with a show of devotion, as Absalom under the colour of a vow ([[2 Samuel 15#7]]), which he might do the more plausibly when he had the high priest himself on his side. It is a pity that any occasion should ever be given to say, *In nomine Domini incipit omne malam-- In the name of the Lord begins all evil,* and that all religious exercises should be made to patronise all religious practices.
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|
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# David Makes Solomon King. (b. c. 1015.)
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## Verses: 11 - 31
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11 Wherefore Nathan spake unto Bathsheba the mother of Solomon, saying, Hast thou not heard that Adonijah the son of Haggith doth reign, and David our lord knoweth it not? 12 Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save thine own life, and the life of thy son Solomon. 13 Go and get thee in unto king David, and say unto him, Didst not thou, my lord, O king, swear unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne? why then doth Adonijah reign? 14 Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm thy words. 15 And Bathsheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite ministered unto the king. 16 And Bathsheba bowed, and did obeisance unto the king. And the king said, What wouldest thou? 17 And she said unto him, My lord, thou swarest by the Lord thy God unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne. 18 And now, behold, Adonijah reigneth; and now, my lord the king, thou knowest it not: 19 And he hath slain oxen and fat cattle and sheep in abundance, and hath called all the sons of the king, and Abiathar the priest, and Joab the captain of the host: but Solomon thy servant hath he not called. 20 And thou, my lord, O king, the eyes of all Israel are upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him. 21 Otherwise it shall come to pass, when my lord the king shall sleep with his fathers, that I and my son Solomon shall be counted offenders. 22 And, lo, while she yet talked with the king, Nathan the prophet also came in. 23 And they told the king, saying, Behold Nathan the prophet. And when he was come in before the king, he bowed himself before the king with his face to the ground. 24 And Nathan said, My lord, O king, hast thou said, Adonijah shall reign after me, and he shall sit upon my throne? 25 For he is gone down this day, and hath slain oxen and fat cattle and sheep in abundance, and hath called all the king's sons, and the captains of the host, and Abiathar the priest; and, behold, they eat and drink before him, and say, God save king Adonijah. 26 But me, even me thy servant, and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon, hath he not called. 27 Is this thing done by my lord the king, and thou hast not showed it unto thy servant, who should sit on the throne of my lord the king after him? 28 Then king David answered and said, Call me Bathsheba. And she came into the king's presence, and stood before the king. 29 And the king sware, and said, As the Lord liveth, that hath redeemed my soul out of all distress, 30 Even as I sware unto thee by the Lord God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day. 31 Then Bathsheba bowed with her face to the earth, and did reverence to the king, and said, Let my lord king David live for ever.
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We have here the effectual endeavours that were used by Nathan and Bathsheba to obtain from David a ratification of Solomon's succession, for the crushing of Adonijah's usurpation.
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1. David himself knew not what was doing. Disobedient children think that they are well enough off if they can but keep their good old parents ignorant of their bad courses; but a *bird of the air will carry the voice.* 2. Bathsheba lived retired, and knew nothing of it either, till Nathan informed her. Many get very comfortably through this world that know little how the world goes.
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3. Solomon, it is likely, knew of it, but was as a deaf man that heard not. Though he had years, and wisdom above his years, yet we do not find that he stirred to oppose Adonijah, but quietly composed himself and left it to God and his friends to order the matter. Hence David, in his Psalm for Solomon, observes that while men, in pursuit of the world, in vain *rise early and sit up late, God giveth his beloved* (his *Jedidiahs*) *sleep,* in giving them to be easy, and to gain their point without agitation, [[Psalms 127#1..2]]. How then is the design brought about?
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1. Nathan the prophet alarms Bathsheba by acquainting her with the case, and puts her in a way to get an order from the king for the confirming of Solomon's title. He was concerned, because he knew God's mind, and David's and Israel's interest; it was by him that God had named Solomon *Jedidiah* ([[2 Samuel 12#25]]), and therefore he could not sit still and see the throne usurped, which he knew was Solomon's right by the will of him from whom promotion cometh. When crowns were disposed of by immediate direction from heaven, no marvel that prophets were so much interested and employed in that matter; but now that common providence rules the affairs of the kingdom of men ([[Daniel 4#32]]) the subordinate agency must be left to common persons, and let not prophets intermeddle in them, but keep to the affairs of the kingdom of God among men. Nathan applied to Bathsheba, as one that had the greatest concern for Solomon, and could have the freest access to David. He informed her of Adonijah's attempt ([[1 Kings 1#11]]), and that it was not with David's consent or knowledge. He suggested to her that not only Solomon was in danger of losing the crown, but that he and she too were in danger of losing their lives if Adonijah prevailed. A humble spirit may be indifferent to a crown, and may be content, notwithstanding the prospect of it, to sit down short of the possession of it. But the law of self-preservation, and the sixth commandment, obliges us to use all possible endeavours to secure our own life and the life of others. Now, says Nathan, let me *give thee counsel how to save thy own life and the life of thy son,* [[1 Kings 1#12]]. Such as this is the counsel that Christ's ministers give us in his name, to give all diligence, not only *that no man take our crown* ([[Revelation 3#11]]), but that we *save our lives,* even the lives of our souls. He directs her ([[1 Kings 1#13]]) to go to the king, to remind him of his word and oath, that Solomon should be his successor; and to ask him in the most humble manner, *Why doth Adonijah reign?* He thought David was not so cold but this would warm him. Conscience, as well as a sense of honour, would put life into him upon such an occasion as this; and he promised ([[1 Kings 1#24]]) that, while she was reasoning with the king in this matter, he would come in and second her, as if he came accidentally, which perhaps the king might look upon as a special providence (and he was one that took notice of such evidences, [[1 Samuel 25#32..33]]), or, at least, it would help to awaken him so much the more.
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2. Bathsheba, according to Nathan's advice and direction, loses no time, but immediately makes her application to the king, on the same errand on which Esther came to king Ahasuerus, to intercede for her life. She needed not wait for a call as Esther did, she knew she should be welcome at any time; but it is remarked that when she visited the king Abishag was ministering to him ([[1 Kings 1#15]]), and Bathsheba took no displeasure either at him or her for it, also that she *bowed and did obeisance to the king* ([[1 Kings 1#16]]), in token of her respect to him both as her prince and as her husband; such a genuine daughter was she of Sarah, who obeyed Abraham, calling him *lord.* Those that would find favour with superiors mush show them reverence, and be dutiful to those whom they expect to be kind to them. Her address to the king, on this occasion, is very discreet.
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1. She reminded him of his promise made to her and confirmed with a solemn oath, that Solomon should succeed him, [[1 Kings 1#17]]. She knew how fast this would hold such a conscientious man as David was.
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2. She informed him of Adonijah's attempt, which he was ignorant of ([[1 Kings 1#18]]): "Adonijah reigns, in competition with thee for the present and in contradiction to thy promise for the future. The fault is not thine, for thou knewest it not; but now that thou knowest it thou wilt, in pursuance of thy promise, take care to suppress this usurpation." She told him who were Adonijah's guests, and who were in his interest, and added, but "*Solomon thy servant has he not called,* which plainly shows he looks upon him as his rival, and aims to undermine him, [[1 Kings 1#19]]. It is not an oversight, but a contempt of the act of settlement, that Solomon is neglected."
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3. She pleads that it is very much in his power to obviate this mischief ([[1 Kings 1#20]]): *The eyes of all Israel are upon thee,* not only as a *king,* for we cannot suppose it the prerogative of any prince to bequeath his subjects by will (as if they were his goods and chattels) to whom he pleases, but as a *prophet.* All Israel knew that David was not only himself *the anointed of the God of Jacob,* but that the *Spirit of the Lord spoke by him* ([[2 Samuel 23#1..2]]), and therefore waiting for and depending upon a divine designation, in a matter of such importance, David's word would be an oracle and a law to them; this therefore (says Bathsheba) they expect, and it will end the controversy and effectually quash all Adonijah's pretensions. *A divine sentence is in the lips of the king.* Note, Whatever power, interest or influence, men have, they ought to improve it to the utmost for the preserving and advancing of the kingdom of the Messiah, of which Solomon's kingdom was a type.
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4. She suggested the imminent peril which she and her son would be in if this matter was not settled in David's life-time, [[1 Kings 1#21]]. "If Adonijah prevail, as he is likely to do (having Joab the general and Abiathar the priest on his side) unless speedily suppressed, Solomon and all his friends will be looked upon as traitors and dealt with accordingly." Usurpers are most cruel. If Adonijah had got into the throne, he would not have dealt so fairly with Solomon as Solomon did with him. Those hazard everything who stand in the way of such as against right force their entrance.
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3. Nathan the prophet, according to his promise, seasonably stepped in, and seconded her, while she was speaking, before the king had given his answer, lest, if he had heard Bathsheba's representation only, his answer should be dilatory and only that he would consider of it: but out of the mouth of two witnesses, two such witnesses, the word would be established, and he would immediately give positive orders. The king is told that Nathan the prophet has come, and he is sure to be always welcome to the king, especially when either he is not well or has any great affair upon his thoughts; for, in either case, a prophet will be, in a particular manner, serviceable to him. Nathan knows he must render honour to whom honour is due, and therefore pays the king the same respect now that he finds him sick in bed as he would have done if he had found him in his throne: He *bowed himself with his face to the ground,* [[1 Kings 1#23]]. He deals a little more plainly with the king than Bathsheba had done. In this his character would support him, and the present languor of the king's spirits made it necessary that they should be roused.
|
||||
1. He makes the same representation of Adonijah's attempt as Bathsheba had made ([[1 Kings 1#25..26]]), adding that his party had already got to such a height of assurance as to shout, *God save king Adonijah,* as if king David were already dead, taking notice also that they had not invited him to their feast (*Me thy servant has he not called*), thereby intimating that they resolved not to consult either God or David in the matter, for Nathan was *secretioribus consiliis-- intimately acquainted with the mind of both.* 2. He makes David sensible how much he was concerned to clear himself from having a hand in it: *Hast thou said, Adonijah shall reign after me?* ([[1 Kings 1#24]]), and again ([[1 Kings 1#27]]), "*Is this thing done by my lord the king?* If it be, he is not so faithful either to God's word or to his own as we all took him to be; if it be not, it is high time that we witness against the usurpation, and declare Solomon his successor. If it be, why is not Nathan made acquainted with it, who is not only in general, the king's confidant, but is particularly concerned in this matter, having been employed to notify to David the mind of God concerning the succession; but, if my lord the king knows nothing of the matter (as certainly he does not), what daring insolence are Adonijah and his party guilty of!" Thus he endeavoured to incense David against them, that he might act the more vigorously for the support of Solomon's interest. Note, Good men would do their duty if they were reminded of it, and put upon it, and told what occasion there is for them to appear; and those who thus are their remembrancers do them a real kindness, as Nathan here did to David.
|
||||
4. David, hereupon, made a solemn declaration of his firm adherence to his former resolution, that Solomon should be his successor. Bathsheba is called in ([[1 Kings 1#28]]), and to her, as acting for and on behalf of her son, the king gives these fresh assurances.
|
||||
1. He repeats his former promise and oath, owns that he had *sworn unto her by the Lord God of Israel that Solomon would reign after him,* [[1 Kings 1#30]]. Though he is old, and his memory begins to fail him, yet he remembers this. Note, An oath is so sacred a thing that the obligations of it cannot be broken, and so solemn a thing that the impressions of it, one would think, cannot be forgotten.
|
||||
2. He ratifies it with another, because the occasion called for it: *As the Lord liveth, that hath redeemed my soul out of all distress, even so will I certainly do this day,* without dispute, without delay. His form of swearing seems to be what he commonly used on solemn occasions, for we find it, [[2 Samuel 4#9]]. And it carries in it a grateful acknowledgment of the goodness of God to him, in bringing him safely through the many difficulties and hardships which had lain in his way, and which he now makes mention of to the glory of God (as Jacob, when he lay a dying, [[Genesis 48#16]]), thus setting to his seal, from his own experience, that that was true which the Spirit of the Lord spoke by him. [[Psalms 34#22]], *The Lord redeemeth the soul of his servants.* Dying saints ought to be witnesses for God, and speak of him as they have found. Perhaps he speaks thus, on this occasion, for the encouragement of his son and successor to trust in God in the distresses he also might meet with.
|
||||
5. Bathsheba receives these assurances ([[1 Kings 1#31]]),
|
||||
1. With great complaisance to the king's person; she did reverence to him; while Adonijah and his party affronted him.
|
||||
2. With hearty good wishes for the king's health; *Let him live.* So far was she from thinking that he lived too long that she prayed he might live for ever, if it were possible, to adorn the crown he wore and to be a blessing to his people. We should earnestly desire the prolonging of useful lives, however it may be the postponing of any advantages of our own.
|
||||
|
||||
# Solomon Declared Successor. (b. c. 1015.)
|
||||
|
||||
## Verses: 32 - 40
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32 And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king. 33 The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon: 34 And let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon. 35 Then ye shall come up after him, that he may come and sit upon my throne; for he shall be king in my stead: and I have appointed him to be ruler over Israel and over Judah. 36 And Benaiah the son of Jehoiada answered the king, and said, Amen: the Lord God of my lord the king say so too. 37 As the Lord hath been with my lord the king, even so be he with Solomon, and make his throne greater than the throne of my lord king David. 38 So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David's mule, and brought him to Gihon. 39 And Zadok the priest took a horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon. 40 And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them.
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We have here the effectual care David took both to secure Solomon's right and to preserve the public peace, by crushing Adonijah's project in the bud. Observe,
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1. The express orders he gave for the proclaiming of Solomon. The persons he entrusted with this great affair were Zadok, Nathan, and Benaiah, men of power and interest whom David had always reposed a confidence in and found faithful to him, and whom Adonijah had passed by in his invitation, [[1 Kings 1#10]]. David orders them forthwith, with all possible solemnity, to proclaim Solomon. They must take with them *the servants of their lord,* the lifeguards, and all the servants of the household. They must set Solomon on the mule the king used to ride, for he kept not such stables of horses as his son afterwards did. He appoints them whither to go ([[1 Kings 1#33..35]]), and what to do.
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1. Zadok and Nathan, the two ecclesiastical persons, must, in God's name, anoint him king; for though he was not the first of his family, as Saul and David were, yet he was a younger son, was made king by divine appointment, and his title was contested, which made it necessary that hereby it should be settled. This unction was typical of the designation and qualification of the Messiah, or Christ, the anointed one, on whom the Spirit, that oil of gladness, was poured without measure, [[Hebrews 1#9]]; [[Psalms 89#20]]. And all Christians, being *heirs of the kingdom* ([[James 2#5]]), do from him *receive the anointing,* [[1 John 2#27]].
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2. The great officers, civil and military, are ordered to give public notice of this, and to express the public joy upon this occasion by sound of trumpet, by which the law of Moses directed the gracing of great solemnities; to this must be added the acclamations of the people: "*Let king Solomon live,* let him prosper, let his kingdom be established and perpetuated, and let him long continue in the enjoyment of it;" so it had been promised concerning him. [[Psalms 72#15]], *He shall live.* 3. They must then bring him in state to the city of David, and he must sit upon the throne of his father, as his substitute now, or viceroy, to despatch public business during his weakness and be his successor after his death: *He shall be king in my stead.* It would be a great satisfaction to David himself, and to all parties concerned, to have this done immediately, that upon the demise of the king there might be no dispute, or agitation, in the public affairs. David was far from grudging his successor the honour of appearing such in his life-time, and yet perhaps was so taken up with his devotions on his sick-bed that, if he had not been put in mind of it by others, this great good work, which was so necessary to the public repose, would have been left undone.
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2. The great satisfaction which Benaiah, in the name of the rest, professed in these orders. The king said, "Solomon shall reign for me, and reign after me." "Amen" (says Benaiah heartily); "as the king says, so say we; we are entirely satisfied in the nomination, and concur in the choice, we give our vote for Solomon, *nemine contradicente-- unanimously,* and since we can bring nothing to pass, much less establish it, without the concurrence of a propitious providence, *The Lord God of my lord the king say so too!*" [[1 Kings 1#36]]. This is the language of his faith in that promise of God on which Solomon's government was founded. If we say as God says in his word, we may hope that he will say as we say by his providence. To this he adds a prayer for Solomon ([[1 Kings 1#37]]), that God would be with him as he had been with David, and make his throne greater. He knew David was not one of those that envy their children's greatness, and that therefore he would not be disquieted at this prayer, nor take it as an affront, but would heartily say *Amen* to it. The wisest and best man in the world desires his children may be wiser and better than he, for he himself desires to be wiser and better than he is; and wisdom and goodness are true greatness.
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3. The immediate execution of these orders, [[1 Kings 1#38..40]]. No time was lost, but Solomon was brought in state to the place appointed, and there Zadok (who, though he was not as yet high priest, was, we may suppose, the suffragan, the Jews called him the *sagan,* or second priest) anointed him by the direction of Nathan the prophet and David the king, [[1 Kings 1#39]]. In the tabernacle, where the ark was now lodged, was kept among other sacred things, the holy oil for many religious services thence Zadok took a *horn of oil,* which denotes both power and plenty, and therewith anointed Solomon. We do not find that Abiathar pretended to anoint Adonijah: he was made king by a feast, not by an unction. Whom God calls, he will qualify, which was signified by the anointing; usurpers had it not. *Christ* signifies *anointed,* and he is the king whom God hath *set upon his holy hill of Sion,* according to decree, [[Psalms 2#6..7]]. Christians also are *made to our God* (and *by* him) *kings,* and they have an *unction from the Holy One,* [[1 John 2#20]]. The people, hereupon, express their great joy and satisfaction in the elevation of Solomon, surround him with their Hosannas-- *God save king Solomon,* and attend him with their music and shouts of joy, [[1 Kings 1#40]]. Hereby they declared their concurrence in the choice, and that he was not forced upon them, but cheerfully accepted by them. The power of a prince can be little satisfaction to himself, unless he knows it to be a satisfaction to his people. Every Israelite indeed rejoices in the exaltation of the Son of David.
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# Solomon Proclaimed. (b. c. 1015.)
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## Verses: 41 - 53
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41 And Adonijah and all the guests that were with him heard it as they had made an end of eating. And when Joab heard the sound of the trumpet, he said, Wherefore is this noise of the city being in an uproar? 42 And while he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said unto him, Come in; for thou art a valiant man, and bringest good tidings. 43 And Jonathan answered and said to Adonijah, Verily our lord king David hath made Solomon king. 44 And the king hath sent with him Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, and they have caused him to ride upon the king's mule: 45 And Zadok the priest and Nathan the prophet have anointed him king in Gihon: and they are come up from thence rejoicing, so that the city rang again. This is the noise that ye have heard. 46 And also Solomon sitteth on the throne of the kingdom. 47 And moreover the king's servants came to bless our lord king David, saying, God make the name of Solomon better than thy name, and make his throne greater than thy throne. And the king bowed himself upon the bed. 48 And also thus said the king, Blessed be the Lord God of Israel, which hath given one to sit on my throne this day, mine eyes even seeing it. 49 And all the guests that were with Adonijah were afraid, and rose up, and went every man his way. 50 And Adonijah feared because of Solomon, and arose, and went, and caught hold on the horns of the altar. 51 And it was told Solomon, saying, Behold, Adonijah feareth king Solomon: for, lo, he hath caught hold on the horns of the altar, saying, Let king Solomon swear unto me to day that he will not slay his servant with the sword. 52 And Solomon said, If he will show himself a worthy man, there shall not a hair of him fall to the earth: but if wickedness shall be found in him, he shall die. 53 So king Solomon sent, and they brought him down from the altar. And he came and bowed himself to king Solomon: and Solomon said unto him, Go to thine house.
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We have here,
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1. The tidings of Solomon's inauguration brought to Adonijah and his party, in the midst of their jollity: *They had made an end of eating,* and, it should seem, it was a great while before they made an end, for all the affair of Solomon's anointing was ordered and finished while they were at dinner, glutting themselves. Thus those who *serve not our Lord Christ,* but oppose him, are commonly such as *serve their own belly* ([[Romans 16#18]]) and made *a god of it,* [[Philippians 3#19]]. Their long feast intimates likewise that they were very secure and confident of their interest, else they would not have lost so much time. The old world and Sodom were *eating and drinking,* secure and sensual, when their destruction came, [[Luke 17#26..29]], &c. When *they made an end of eating,* and were preparing themselves to proclaim their king, and bring him in triumph into the city, they *heard the sound of the trumpet* ([[1 Kings 1#41]]), and a *dreadful sound it was in their ears,* [[Job 15#21]]. Joab was an old man, and was alarmed at it, apprehending the city to be in an uproar; but Adonijah was very confident that the messenger, being a *worthy man, brought good tidings,* [[1 Kings 1#42]]. Usurpers flatter themselves with the hopes of success, and those are commonly least timorous whose condition is most dangerous. But how can those who do evil deeds expect to have good tidings? No, the worthiest man will bring them the worst news, as the priest's son did here to Adonijah, [[1 Kings 1#43]]. "*Verily,* the best tidings I have to bring you is that *Solomon is made king,* so that your pretensions are all quashed." He relates to them very particularly,
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1. With what great solemnity *Solomon was made king* ([[1 Kings 1#44..45]]), and that he was now *sitting on the throne of the kingdom,* [[1 Kings 1#46]]. Adonijah thought to have stepped into the throne before him, but Solomon was too quick for him.
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2. With what general satisfaction Solomon was made king, so that that which was done was not likely to be undone again.
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1. The people were pleased, witness their joyful acclamations, [[1 Kings 1#45]].
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2. The courtiers were pleased: *The kings servants* attended him with an address of congratulation upon this occasion, [[1 Kings 1#47]]. We have here the heads of their address: They *blessed king David,* applauded his prudent care for the public welfare, acknowledged their happiness under his government, and prayed heartily for his recovery. They also prayed for Solomon, that God would make his name better than his father's, which it might well be when he had his father's foundation to build upon. A child, on a giant's shoulders, is higher than the giant himself.
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3. The king himself was pleased: He *bowed himself upon the bed,* not only to signify his acceptance of his servants' address, but to offer up his own address to God ([[1 Kings 1#48]]): "*Blessed be the Lord God of Israel,* who, as Israel's God, for Israel's good, has brought this matter to such a happy issue, *my eyes even seeing it.*" Note, It is a great satisfaction to good men, when they are going out of the world, to see the affairs of their families in a good posture, their children rising up in their stead to serve God and their generation, and especially to see peace upon Israel and the establishment of it.
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2. The effectual crush which this gave to Adonijah's attempt. It spoiled the sport of his party, dispersed the company, and obliged every man to shift for his own safety. *The triumphing of the wicked is short.* They were building a castle in the air, which, having no foundation, would soon fall and crush them. They were afraid of being taken in the fact, while they were together hatching their treason, and therefore each one made the best of his way.
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3. The terror Adonijah himself was in, and the course he took to secure himself. He was now as much depressed as he had been elevated, [[1 Kings 1#42]]; [[1 Kings 1#50]]. He had despised Solomon as not worthy to be his guest ([[1 Kings 1#10]]), but now he dreads him as his judge: He *feared because of Solomon.* Thus those who oppose Christ and his kingdom will shortly be made to tremble before him, and call in vain to rocks and mountains to shelter them from his wrath. He *took hold on the horns of the altar,* which was always looked upon as a sanctuary, or place of refuge ([[Exodus 21#14]]), intimating hereby that he durst not stand a trial, but threw himself upon the mercy of his prince, in suing for which he relied upon no other plea than the mercy of God, which was manifested in the institution and acceptance of the sacrifices that were offered on that altar and the remission of sin thereupon. Perhaps Adonijah had formerly slighted the service of the altar, yet now he courts the protection of it. Many who in the day of their security neglect the great salvation, under the arrests of the terrors of the Lord would gladly be beholden to Christ and his merit, and, when it is too late, will *catch hold of the horns of the altar.*
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4. His humble address to Solomon for mercy. By those who brought Solomon tidings where he was, he sent a request for his life ([[1 Kings 1#51]]): *Let king Solomon swear to me that he will not slay his servant.* He owns Solomon for his prince, and himself his servant, dares not justify himself, but *makes supplication to his judge.* It was a great change with him. He that in the morning was grasping at a crown is before night begging for his life. Then Adonijah reigned, now Adonijah trembles, and cannot think himself safe unless Solomon promise, with an oath, not to put him to death.
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5. The orders Solomon gave concerning him. He discharges him upon his good behaviour, [[1 Kings 1#52..53]]. He considered that Adonijah was his brother, and that it was the first offence. Perhaps, being so soon made sensible of his error and then not persisting in his rebellion, he might prove not only a peaceable, but a serviceable subject, and therefore, if he will conduct himself well for the future, what is past shall be pardoned: but if he be fond disaffected, turbulent, and aspiring, this offence shall be remembered against him, he shall be called up upon his former conviction (as our law speaks), and execution shall be awarded against him. Thus the Son of David receives those to mercy that have been rebellious: if they will return to their allegiance, and be faithful to their Sovereign, their former crimes shall not be mentioned against them; but, if still they continue in the interests of the world and the flesh, this will be their ruin. Adonijah is sent for, and told upon what terms he stands, which he signifies his grateful submission to, and then is told to go to his house and live retired there. Solomon not only gave him his life, but his estate, thus *establishing his throne by mercy.*
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@ -0,0 +1,51 @@
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# Chapter Introduction
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Still Solomon looks great, and every thing in this chapter adds to his magnificence. We read nothing indeed of his charity, of no hospitals he built, or alms-houses; he made his kingdom so rich that it did not need them; yet, no question, many poor were relieved from the abundance of his table. A church he had built, never to be equalled; schools or colleges he need not build any, his own palace is an academy, and his court a rendezvous of wise and learned men, as well as the centre of all the circulating riches of that part of the world.
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1. What abundance of wisdom there was there appears from the application the queen of Sheba made to him, and the great satisfaction she had in her entertainment there ([[1 Kings 10#1..13]]), and others likewise, [[1 Kings 10#24]].
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2. What abundance of wealth there was there appears here by the gold imported, with other things, yearly ([[1 Kings 10#14..15]]), and in a triennial return, [[1 Kings 10#22]]. Gold presented ([[1 Kings 10#25]]), and gold used in targets and shields ([[1 Kings 10#16..17]]), and vessels, [[1 Kings 10#21]]. A stately throne made, [[1 Kings 10#18..20]]. His chariots and horsemen, [[1 Kings 10#26]]. His trade with Egypt, [[1 Kings 10#28..29]]. And the great plenty of silver and cedars among his people, [[1 Kings 10#27]]. So that, putting all together, it must be owned, as it is here said ([[1 Kings 10#23]]), that "king Solomon exceeded all the kings of the earth for riches, and for wisdom." Yet what was he to the King of kings? Where Christ is, by his word and Spirit, "Behold, a greater than Solomon is there."
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# Visit of the Queen of Sheba. (b. c. 990.)
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## Verses: 1 - 13
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1 And when the queen of Sheba heard of the fame of Solomon concerning the name of the Lord, she came to prove him with hard questions. 2 And she came to Jerusalem with a very great train, with camels that bare spices, and very much gold, and precious stones: and when she was come to Solomon, she communed with him of all that was in her heart. 3 And Solomon told her all her questions: there was not any thing hid from the king, which he told her not. 4 And when the queen of Sheba had seen all Solomon's wisdom, and the house that he had built, 5 And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cupbearers, and his ascent by which he went up unto the house of the Lord; there was no more spirit in her. 6 And she said to the king, It was a true report that I heard in mine own land of thy acts and of thy wisdom. 7 Howbeit I believed not the words, until I came, and mine eyes had seen it: and, behold, the half was not told me: thy wisdom and prosperity exceedeth the fame which I heard. 8 Happy are thy men, happy are these thy servants, which stand continually before thee, and that hear thy wisdom. 9 Blessed be the Lord thy God, which delighted in thee, to set thee on the throne of Israel: because the Lord loved Israel for ever, therefore made he thee king, to do judgment and justice. 10 And she gave the king a hundred and twenty talents of gold, and of spices very great store, and precious stones: there came no more such abundance of spices as these which the queen of Sheba gave to king Solomon. 11 And the navy also of Hiram, that brought gold from Ophir, brought in from Ophir great plenty of almug trees, and precious stones. 12 And the king made of the almug trees pillars for the house of the Lord, and for the king's house, harps also and psalteries for singers: there came no such almug trees, nor were seen unto this day. 13 And king Solomon gave unto the queen of Sheba all her desire, whatsoever she asked, beside that which Solomon gave her of his royal bounty. So she turned and went to her own country, she and her servants.
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We have here an account of the visit which the queen of Sheba made to Solomon, no doubt when he was in the height of his piety and prosperity. Our Saviour calls her *the queen of the south,* for Sheba lay south of Canaan. The common opinion is that it was in Africa; and the Christians in Ethiopia, to this day, are confident that she came from their country, and that Candace was her successor, who is mentioned [[Acts 8#27]]. But it is more probable that she came from the south part of Arabia the happy. It should seem she was a queen regent, sovereign of her country. Many a kingdom would have been deprived of its greatest blessings if a Salique law had been admitted into its constitution. Observe,
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1. On what errand the queen of Sheba came-- not to treat of trade or commerce, to adjust the limits of their dominions, to court his alliance for their mutual strength or his assistance against some common enemy, which are the common occasions of the congress of crowned heads and their interviews, but she came,
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1. To satisfy her curiosity; for she had heard of his fame, especially for wisdom, and she came to prove him, whether he was so great a man as he was reported to be, [[1 Kings 10#1]]. Solomon's fleet sailed near the coast of her country, and probably might put in there for fresh water; perhaps it was thus that *she heard of the fame of Solomon,* that he excelled in wisdom all the children of the east, and nothing would serve her but she would go herself and know the truth of the report.
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2. To receive instruction from him. She came to *hear his wisdom,* and thereby to improve her own ([[Matthew 12#42]]), that she might be the better able to govern her own kingdom by his maxims of policy. Those whom God has called to any public employment, particularly in the magistracy and ministry, should, by all means possible, be still improving themselves in that knowledge which will more and more qualify them for it, and enable them to discharge their trust well. But, it should seem, that which she chiefly aimed at was to be instructed in the things of God. She was religiously inclined, and had heard not only of the fame of Solomon, but *concerning the name of the Lord* ([[1 Kings 10#1]]), the great name of that God whom Solomon worshipped and from whom he received his wisdom, and with this God she desired to be better acquainted. Therefore does our Saviour mention her enquiries after God, by Solomon, as an aggravation of the stupidity of those who enquire not after God by our Lord Jesus Christ, though he, having lain in his bosom, was much better able to instruct them.
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2. With what equipage she came, with a very great retinue, agreeable to her rank, intending to try Solomon's wealth and generosity, as well as his wisdom, what entertainment he could and would give to a royal visitant, [[1 Kings 10#2]]. Yet she came not as one begging, but brought enough to bear her charges, and abundantly to recompense Solomon for his attention to her, nothing mean or common, but gold, and precious stones, and spices, because she came to trade for wisdom, which she would purchase at any rate.
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3. What entertainment Solomon gave her. He despised not the weakness of her sex, blamed her not for leaving her own business at home to come so long a journey, and put herself and him to so much trouble and expense merely to satisfy her curiosity; but he made her welcome and all her train, gave her liberty to put all her questions, though some perhaps were frivolous, some captious, and some over-curious; he allowed her to *commune with him of all that was in her heart* ([[1 Kings 10#2]]) and gave her a satisfactory answer to *all her questions* ([[1 Kings 10#3]]), whether natural, moral, political, or divine. Were they designed to try him? he gave them such turns as abundantly satisfied her of his uncommon knowledge. Were they designed for her own instruction? (as we suppose most of them were), she received abundant instruction from him, and he made things surprisingly easy which she apprehended insuperably difficult, and satisfied her that there was *a divine sentence in the lips of* this *king.* But he informed her no doubt, with particular care, concerning God, and his law and instituted worship. He had taken it for granted ([[1 Kings 8#42]]) that *strangers would hear of his great name,* and would come thither to enquire after him; and now that so great a stranger came we may be sure he was not wanting to assist and encourage her enquiries, and give her a description of the temple, and the officers and services of it, that she might be persuaded to serve the Lord whom she now sought.
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4. How she was affected with what she saw and heard in Solomon's court. Divers things are here mentioned which she admired, the buildings and furniture of his palace, the provision that was made very day for his table (when she saw that perhaps she wondered where there were mouths for all that meat, but when she saw the multitude of his attendants and guests she was as ready to wonder where was the meat for all those mouths), the orderly sitting of his servants, every one in his place, and the ready attendance of his ministers, without any confusion, their rich liveries, and the propriety with which his cup-bearers waited at his table. These things she admired, as adding much to his magnificence. But, above all these, the first thing mentioned (which contained all) is his wisdom ([[1 Kings 10#4]]), of the transcendency of which she now had incontestable proofs: and the last thing mentioned, which crowned all, is his piety, the *ascent by which he went up to the house of the Lord,* with what gravity and seriousness, and an air of devotion in his countenance, he appeared, when he went to the temple to worship God, with as much humility then as majesty at other times. Many of the ancient versions read it, The *burnt-offerings which he offered in the house of the Lord;* she observed with what a generous bounty he brought his sacrifices, and with what a pious fervour he attended the offering of them; never did she see so much goodness with so much greatness. Every thing was so surprising that there was no more spirit in her, but she stood amazed; she had never seen the like.
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5. How she expressed herself upon this occasion.
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||||
1. She owned her expectation far out-done, though it was highly raised by the report she heard, [[1 Kings 10#6..7]]. She is far from repenting her journey or calling herself a *fool* for undertaking it, but acknowledges it was well worth her while to come so far for the sight of that which she could not believe the report of. Usually things are represented to us, both by common fame and by our own imagination, much greater than we find them when we come to examine them; but here the truth exceeded both fame and fancy. Those who, through grace, are brought to experience the delights of communion with God will say that the one-half was not told them of the pleasures of Wisdom's ways and the advantages of her gates. Glorified saints, much more, will say that it was a true report which they heard of the happiness of heaven, but that the thousandth part was not told them, [[1 Corinthians 2#9]].
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2. She pronounced those happy that constantly attended him, and waited on him at table: "*Happy are thy men, happy are these thy servants* ([[1 Kings 10#8]]); they may improve their own wisdom by hearing thine." She was tempted to envy them and to which herself one of them. Note, It is a great advantage to be in good families, and to have opportunity of frequent converse with those that are wise, and good, and communicative. Many have this happiness who know not how to value it. With much more reason may we say this of Christ's servants, *Blessed are those that dwell in his house, they will be still praising him.* 3. She blessed God, the giver of Solomon's wisdom and wealth, and the author of his advancement, who had made him king,
|
||||
1. In kindness to him, that he might have the larger opportunity of doing good with his wisdom: He *delighted in thee, to set thee on the throne of Israel,* [[1 Kings 10#9]]. Solomon's preferment began in the prophet's calling him *Jedidiah, because the Lord loved him,* [[2 Samuel 12#25]]. It more than doubles our comforts if we have reason to hope they come from God's delight in us. *It was his pleasure concerning thee* (so it may be read) to *set thee on the throne,* not for thy merit's sake, but because it so seemed good unto him.
|
||||
2. In kindness to the people, *because the Lord loved Israel for ever,* designed them a lasting bliss, long to survive him that laid the foundations of it. "He has made thee king, not that thou mayest live in pomp and pleasure, and do what thou wilt, but *to do judgment and justice.*" This she kindly reminded Solomon of, and no doubt he took it kindly. Both magistrates and ministers must be more solicitous to do the duty of their places than to secure the honours and profits of them. To this she attributes his prosperity, not to his wisdom, for bread is not always *to the wise* ([[Ecclesiastes 9#11]]), but whoso *doeth judgment and justice,* it shall be *well with him,* [[Jeremiah 22#15]]. Thus *giving of thanks* must be *made for kings,* for good kings, for such kings; they are what God makes them to be.
|
||||
6. How they parted.
|
||||
1. She made a noble present to Solomon of *gold and spices,* [[1 Kings 10#10]]. David had foretold concerning Solomon that *to him should be given of the gold of Sheba,*[[Psalms 72#15]]. The present of gold and spices which the wise men of the east brought to Christ was signified by this, [[Matthew 2#11]]. Thus she paid for the wisdom she had learned and did not think she bought it dearly. Let those that are taught of God give him their hearts, and the present will be more acceptable than this of gold and spices. Mention is made of the great abundance Solomon had of his own, notwithstanding she presented and he accepted this gold. What we present to Christ he needs not, but will have us so to express our gratitude. The almug-trees are here spoken of ([[1 Kings 10#11..12]]) as extraordinary, because perhaps much admired by the queen of Sheba.
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||||
2. Solomon was not behind-hand with her: *He gave her whatsoever, she asked,* patterns, we may suppose, of those things that were curious, by which she might make the like; or perhaps he gave her his precepts of wisdom and piety in writing, *besides that which he gave her of his royal bounty,*[[1 Kings 10#13]]. Thus those who apply to our Lord Jesus will find him not only greater than Solomon, and wiser, but more kind; whatsoever we ask, it shall be done for us; nay, he will, out of his divine bounty, which infinitely exceeds royal bounty, even Solomon's, do for us *more than we are able to ask or think.*
|
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|
||||
# Solomon's Wealth. (b. c. 990.)
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|
||||
## Verses: 14 - 29
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14 Now the weight of gold that came to Solomon in one year was six hundred threescore and six talents of gold, 15 Beside that he had of the merchantmen, and of the traffick of the spice merchants, and of all the kings of Arabia, and of the governors of the country. 16 And king Solomon made two hundred targets of beaten gold: six hundred shekels of gold went to one target. 17 And he made three hundred shields of beaten gold; three pound of gold went to one shield: and the king put them in the house of the forest of Lebanon. 18 Moreover the king made a great throne of ivory, and overlaid it with the best gold. 19 The throne had six steps, and the top of the throne was round behind: and there were stays on either side on the place of the seat, and two lions stood beside the stays. 20 And twelve lions stood there on the one side and on the other upon the six steps: there was not the like made in any kingdom. 21 And all king Solomon's drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold; none were of silver: it was nothing accounted of in the days of Solomon. 22 For the king had at sea a navy of Tharshish with the navy of Hiram: once in three years came the navy of Tharshish, bringing gold, and silver, ivory, and apes, and peacocks. 23 So king Solomon exceeded all the kings of the earth for riches and for wisdom. 24 And all the earth sought to Solomon, to hear his wisdom, which God had put in his heart. 25 And they brought every man his present, vessels of silver, and vessels of gold, and garments, and armour, and spices, horses, and mules, a rate year by year. 26 And Solomon gathered together chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, whom he bestowed in the cities for chariots, and with the king at Jerusalem. 27 And the king made silver to be in Jerusalem as stones, and cedars made he to be as the sycamore trees that are in the vale, for abundance. 28 And Solomon had horses brought out of Egypt, and linen yarn: the king's merchants received the linen yarn at a price. 29 And a chariot came up and went out of Egypt for six hundred shekels of silver, and a horse for a hundred and fifty: and so for all the kings of the Hittites, and for the kings of Syria, did they bring them out by their means.
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We have here a further account of Solomon's prosperity.
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|
||||
1. How he increased his wealth. Though he had much, he still coveted to have more, being willing to try the utmost the things of this world could do to make men happy.
|
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1. Besides the gold that came from Ophir ([[1 Kings 9#28]]), he brought so much into his country from other places that the whole amounted, every year, to 666 *talents* ([[1 Kings 10#14]]), an ominous number, compare [[Revelation 13#18]]; [[Ezra 2#13]].
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2. He received a great deal in customs from the merchants, and in land-taxes from the countries his father had conquered and made tributaries to Israel, [[1 Kings 10#15]].
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3. He was Hiram's partner in a Tharshish fleet, of and for Tyre, which imported once in three years, not only gold, and silver, and ivory, substantial goods and serviceable, but apes to play with and peacocks to please the eye with their feathers, [[1 Kings 10#22]]. I wish this may not be an evidence that Solomon and his people, being overcharged with prosperity, by this time grew childish and wanton.
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4. He had presents made him, every year, from the neighbouring princes and great men, to engage the continuance of his friendship, not so much because they feared him or were jealous of him as because they loved him and admired his wisdom, had often occasion to consult him as an oracle, and sent him these presents by way of recompence for his advice in politics, and (whether it became his grandeur and generosity or no we will not enquire) he took all that came, even garments and spices, horses and mules, [[1 Kings 10#24..25]].
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5. He traded to Egypt for horses and linen-yarn (or, as some read it, *linen-cloth*), the staple commodities of that country, and had his own merchants or factors whom he employed in this traffic and who were accountable to him, [[1 Kings 10#28..29]]. The custom to be paid to the king of Egypt for exported chariots and horses out of Egypt was very high, but (as bishop Patrick understands it) Solomon, having married his daughter, got him to compound for the customs, so that he could bring them up cheaper than his neighbours, which obliged them to buy them of him, which he was wise enough no doubt to make his advantage of. This puts an honour upon the trading part of a nation, and sets a tradesman not so much below a gentleman as some place him, that Solomon, one of the greatest men that ever was, thought it no disparagement to him to deal in trade. In all labour there is profit.
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2. What use he made of his wealth. He did not hoard it up in his coffers, that he might have it to look upon and leave behind him. He has, in his Ecclesiastes, so much exposed the folly of hoarding that we cannot suppose he would himself be guilty of it. No, God that had given him riches, and wealth, and honour, gave him also power to eat thereof, and to take his portion, [[Ecclesiastes 5#19]].
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1. He laid out his gold in fine things for himself, which he might the better be allowed to do when he had before laid out so much in fine things for the house of God.
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1. He made 200 targets, and 300 shields, of beaten gold ([[1 Kings 10#16..17]]), not for service, but for state, to be carried before him when he appeared in pomp. With us, magistrates have *swords* and *maces* carried before them, as the Romans had their *rods* and *axes,* in token of their power to correct and punish the bad, to whom they are to be a terror. But Solomon had *shields* and *targets* carried before him, to signify that he took more pleasure in using his power for the defence and protection of the good, to whom he would be a praise. Magistrates are *shields of the earth.*
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2. He made a stately throne, on which he sat, to give laws to his subjects, audience to ambassadors, and judgment upon appeals, [[1 Kings 10#18..20]]. It was made of ivory, or elephants' teeth, which was very rich; and yet, as if he had so much gold that he knew not what to do with it, he *overlaid that with gold,* the best gold. Yet some think he did not cover the ivory all over, but here and there. He rolled it, flowered it, or inlaid it, with gold. The stays or arms of this stately chair were supported by the images of lions in gold; so were the steps and paces by which he went up to it, to be a memorandum to him of that courage and resolution wherewith he ought to execute judgment, not fearing the face of man. *The righteous,* in that post, *is bold as a lion.*
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3. He made all his drinking vessels, and all the furniture of his table, even at his country seat, of pure gold, [[1 Kings 10#21]]. He did not grudge himself what he had, but took the credit and comfort of it, such as it was. That is good that does us good.
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2. He made it circulate among his subjects, so that the kingdom was as rich as the king; for he had no separate interests of his own to consult, but sought the welfare of his people. Those princes are not governed by Solomon's maxims who think it policy to keep their subjects poor. Solomon was herein a type of Christ, who is not only rich himself, but enriches all that are his. Solomon was instrumental to bring so much gold into the country, and disperse it, that *silver was nothing accounted of,* [[1 Kings 10#21]]. There was such plenty of it in Jerusalem that it was as the stones; and cedars, that used to be great rarities, were as common *as sycamore trees,* [[1 Kings 10#27]]. Such is the nature of worldly wealth, plenty of it makes it the less valuable; much more should the enjoyment of spiritual riches lessen our esteem of all earthly possessions. If *gold in abundance* would make silver to seem so despicable, shall not wisdom, and grace, and the foretastes of heaven, which are far better than gold, make earthly wealth seem much more despicable?
|
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*Lastly,* Well, thus rich, thus great, was Solomon, and thus did he *exceed all the kings of the earth,* [[1 Kings 10#23]]. Now let us remember,
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|
||||
1. That this was he who, when he was *setting out in the world,* did not ask for the wealth and honour of it, but asked for *a wise and understanding heart.* The more moderate our desires are towards earthly things the better qualified we are for the enjoyment of them and the more likely to have them. See, in Solomon's greatness, the performance of God's promise ([[1 Kings 3#13]]), and let it encourage us to *seek first the righteousness of God's kingdom.* 2. That this was he who, having tasted all these enjoyments, wrote a whole book to show the vanity of all worldly things and the vexation of spirit that attends them, their insufficiency to make us happy and the folly of setting our hearts upon them, and to recommend to us the practice of serious godliness, as that which is the whole of man, and will do infinitely more towards the making of us easy and happy than all the wealth and power that he was master of, and which, through the grace of God, is within our reach, when the thousandth part of Solomon's greatness is a thousand times more than we can ever be so vain as to promise ourselves in this world.
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@ -0,0 +1,104 @@
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# Chapter Introduction
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This chapter begins with as melancholy a "but" as almost any we find in all the Bible. Hitherto we have read nothing of Solomon but what was great and good; but the lustre both of his goodness and of his greatness is here sullied and eclipsed, and his sun sets under a cloud.
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|
||||
1. The glory of his piety is stained by his departure from God and his duty, in his latter days, marrying strange wives and worshipping strange gods, [[1 Kings 11#4..8]].
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2. The glory of his prosperity is stained by God's displeasure against him and the fruits of that displeasure.
|
||||
1. He sent him an angry message, [[1 Kings 11#9..13]].
|
||||
2. He stirred up enemies, who gave him disturbance, Hadad ([[1 Kings 11#14..22]]), Rezon, [[1 Kings 11#23..25]].
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3. He gave away ten tribes of his twelve, from his posterity after him, to Jeroboam, whom therefore he sought in vain to slay ([[1 Kings 11#26..40]]), and this is all that remains here to be told concerning Solomon, except his death and burial ([[1 Kings 11#41..43]]), for there is nothing perfect under the sun, but all is so above the sun.
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|
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# Solomon's Defection and Degeneracy. (b. c. 983.)
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## Verses: 1 - 8
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1 But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites; 2 Of the nations concerning which the Lord said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love. 3 And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart. 4 For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the Lord his God, as was the heart of David his father. 5 For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. 6 And Solomon did evil in the sight of the Lord, and went not fully after the Lord, as did David his father. 7 Then did Solomon build a high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon. 8 And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods.
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|
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This is a sad story, and very surprising, of Solomon's defection and degeneracy.
|
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|
||||
1. Let us enquire into the occasions and particulars of it. Shall Solomon fall, that was the beauty of Israel, and so great a blessing of his generation? Yes, it is too true, and the scripture is faithful in relating it, and repeating it, and referring to it long after, [[Nehemiah 13#26]]. *There was no king like Solomon who was beloved of his God, yet even him did outlandish women cause to sin.* There is the summary of his apostasy; it was the woman that *deceived him,* and was *first in the transgression.*
|
||||
1. He doted on strange women, *many strange women.* Here his revolt began.
|
||||
1. He gave himself to women, which his mother had particularly cautioned him against. [[Proverbs 31#3]], *Give not thy strength unto women* (perhaps alluding to Samson, who lost his strength by giving information of it to a woman), for it is that which, as much as any thing, destroys kings. His father David's fall began with the lusts of the flesh, which he should have taken warning by. The love of women has *cast down many wounded* ([[Proverbs 7#26]]) and *many* (says bishop Hall) *have had their head broken by their own rib.*
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2. He took many women, so many that, at last, they amounted to 700 wives and 300 concubines, 1000 in all, and not one good one among them, as he himself owns in his penitential sermon ([[Ecclesiastes 7#28]]), for no woman of established virtue would be one of such a set. God had, by his law, particularly forbidden the kings to multiply either horses or wives, [[Deuteronomy 17#16..17]]. How he broke the former law, in multiplying horses, and having them *out of Egypt* too (which was expressly prohibited in that law) we read [[1 Kings 10#29]], and here we are told how he broke the latter (which proved of more fatal consequence) in multiplying wives. Note, Less sins, made gold with, open the door to greater. David had multiplied wives too much, and perhaps that made Solomon presume it lawful. Note, If those that are in reputation for religion in any thing set a bad example, they know not what a deal of mischief they may do by it, particularly to their own children. One bad act of a good man may be of more pernicious consequence to others than twenty of a wicked man. Probably Solomon, when he began to multiply wives, intended not to exceed his father's number. But the way of sin is down-hill; those that have got into it cannot easily stop themselves. Divine wisdom has appointed one woman for one man, did so at first; and those who do not think one enough will not think two or three enough. Unbridled lust will be unbounded, and the loosened hind will wander endlessly. But this was not all:
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3. They were strange women, Moabites, Ammonites, &c., of the nations which God had particularly forbidden them to intermarry with, [[1 Kings 11#2]]. Some think it was in policy that he married these foreigners, by them to get intelligence of the state of those countries. I rather fear it was because the daughters of Israel were too grave and modest for him, and those foreigners pleased him with the looseness and wantonness of their dress, and air, and conversation. Or, perhaps, it was looked upon as a piece of state to have his seraglio, as his other treasures, replenished with that which was far-fetched; as if that were too great an honour for the best of his subjects which would really have been a disgrace to the meanest of them-- to be his mistresses. And,
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4. To complete the mischief, *Solomon clave unto these in love,* [[1 Kings 11#2]]. He not only kept them, but was extravagantly fond of them, set his heart upon them, spent his time among them, thought every thing well they said and did, and despised Pharaoh's daughter, his rightful wife, who had been dear to him, and all the ladies of Israel, in comparison of them. Solomon was master of a great deal of knowledge, but to what purpose, when he had no better a government of his appetites?
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2. He was drawn by them to the worship of strange gods, as Israel to Baal-peor by the daughters of Moab. This was the bad consequence of his multiplying wives. We have reason to think it impaired his health, and hastened upon him the decays of age; it exhausted his treasure, which, though vast indeed, would be found little enough to maintain the pride and vanity of all these women; perhaps it occasioned him, in his latter end, to neglect his business, by which he lost his supplies from abroad, and was forced, for the keeping up of his grandeur, to burden his subjects with those taxes which they complained of, [[1 Kings 12#4]]. But none of these consequences were so bad as this: *His wives turned away his heart after other gods,* [[1 Kings 11#3..4]].
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1. He grew cool and indifferent in his own religion and remiss in the service of the God of Israel: *His heart was not perfect with the Lord his God* ([[1 Kings 11#4]]), nor did he *follow him fully* ([[1 Kings 11#6]]), like David. We cannot suppose that he quite cast off the worship of God, much less that he restrained or hindered it (the temple-service went on as usual); but he grew less frequent, and less serious, in *his ascent to the house of the Lord* and his attendance on his altar. He left his first love, lost his zeal for God, and did not persevere to the end as he had begun; therefore it is said *he was not perfect,* because he was not *constant;* and he followed not God fully, because he turned from following him, and did not continue to the end. His father David had many faults, but he never neglected the worship of God, nor grew remiss in that, as Solomon did (his wives using all their arts to divert him from it), and *there* began his apostasy.
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2. He tolerated and maintained his wives in their idolatry and made no scruple of joining with them in it. Pharaoh's daughter was proselyted (as is supposed) to the Jews' religion, but, when he began to grow careless in the worship of God himself, he used no means to convert his other wives to it; in complaisance to them, he built chapels for their gods ([[1 Kings 11#7..8]]), maintained their priests, and occasionally did himself attend their altars, making a jest of it, asking, "What harm is there in it? Are not all religions alike?" which (says bishop Patrick) has been the *disease of some great wits.* When he humoured one thus, the rest would take it ill if he did not, in like manner, gratify them, so that he did it for all his wives ([[1 Kings 11#8]]), and at last came to such a degree of impiety that he set up a high place for *Chemosh in the hill that is before Jerusalem,* the *mount of Olives,* as if to confront the temple which he himself had built. These high places continued here, not utterly demolished, till Josiah's time, [[2 Kings 23#13]]. This is the account here given of Solomon's apostasy.
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||||
2. Let us now pause awhile, and lament Solomon's fall; and we may justly stand and wonder at it. *How has the gold become dim! How has the most fine gold changed! Be astonished, O heavens! at this, and be horribly afraid,* as the prophet exclaims in a like case, [[Jeremiah 2#12]].
|
||||
1. How strange,
|
||||
1. That Solomon, in his old age, should be ensnared with fleshly lusts, youthful lusts. As we must never presume upon the strength of our resolutions, so neither upon the weakness of our corruptions, so as to be secure and off our guard.
|
||||
2. That so wise a man as Solomon was, so famed for a quick understanding and sound judgment, should suffer himself to be made such a fool of by these foolish women.
|
||||
3. That one who had so often and so plainly warned others of the danger of the love of women should himself be so wretchedly bewitched with it; it is easier to see a mischief, and to show it to others, than to shun it ourselves.
|
||||
4. That so good a man, so zealous for the worship of God, who had been so conversant with divine things, and who prayed that excellent prayer at the dedication of the temple, should do these sinful things. Is this Solomon? Have all his wisdom and devotion come to this at last? Never was gallant ship so wrecked; never was crown so profaned.
|
||||
2. What shall we say to all this? Why God permitted it it is not for us to enquire; his way is in the sea and his path in the great waters; he knew how to bring glory to himself out of it. God foresaw it when he said concerning him that should build the temple, *If he commit iniquity,* &c., [[2 Samuel 7#14]]. But it concerns us to enquire what good use we may make of it.
|
||||
1. Let him that thinks he stands take heed lest he fall. We see how weak we are of ourselves, without the grace of God; let us therefore live in a constant dependence on that grace.
|
||||
2. See the danger of a prosperous condition, and how hard it is to overcome the temptations of it. Solomon, like Jeshurun, waxed fat and then kicked. The food convenient, which Agur prayed for, is safer and better than the food abundant, which Solomon was even surfeited with.
|
||||
3. See what need those have to stand upon their guard who have made a great profession of religion, and shown themselves forward and zealous in devotion, because the devil will set upon them most violently, and, if they misbehave, the reproach is the greater. It is the evening that commends the day; let us therefore fear, lest, having run well, we seem to come short.
|
||||
|
||||
# God's Displeasure against Solomon. (b. c. 983.)
|
||||
|
||||
## Verses: 9 - 13
|
||||
9 And the Lord was angry with Solomon, because his heart was turned from the Lord God of Israel, which had appeared unto him twice, 10 And had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the Lord commanded. 11 Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 12 Notwithstanding in thy days I will not do it for David thy father's sake: but I will rend it out of the hand of thy son. 13 Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant's sake, and for Jerusalem's sake which I have chosen.
|
||||
|
||||
Here is,
|
||||
|
||||
1. God's anger against Solomon for his sin. The thing he did *displeased the Lord.* Time was then the Lord *loved Solomon* ([[2 Samuel 12#24]]) and delighted in him ([[1 Kings 10#9]]), but now *the Lord was angry with Solomon* ([[1 Kings 11#9]]), for there was in his sin,
|
||||
1. The most base ingratitude that could be. He turned from the Lord *who had appeared unto him twice,* once before he began to build the temple ([[1 Kings 3#5]]) and once after he had dedicated it, [[1 Kings 9#2]]. God keeps account of the gracious visits he makes us, whether we do or no, knows how often he has appeared *to* us and *for* us, and will remember it against us if we *turn from him.* God's appearing to Solomon was such a sensible confirmation of his faith as should have for ever prevented his worshipping *any other god;* it was also such a distinguishing favour, and put such an honour upon him, as he ought never to have forgotten, especially considering what God said to him in both these appearances.
|
||||
2. The most wilful disobedience. This was the very thing concerning which *God had commanded him-- that he should not go after other gods,* yet he was not restrained by such an express admonition, [[1 Kings 11#10]]. Those who have dominion over men are apt to forget God's dominion over them; and, while they demand obedience from their inferiors, to deny it to him who is the Supreme.
|
||||
2. The message he sent him hereupon ([[1 Kings 11#11]]): *The Lord said unto Solomon* (it is likely by a prophet) that he must expect to smart for his apostasy. And here,
|
||||
1. The sentence is just, that, since he had revolted from God, part of his kingdom should revolt from his family; he had given God's glory to the creature, and therefore God would give his crown to his servant: "*I will rend the kingdom from thee,* in thy posterity, and will *give it to thy servant,* who shall bear rule over much of that for which thou hast laboured." This was a great mortification to Solomon, who pleased himself no doubt with the prospect of the entail of his rich kingdom upon his heirs for ever. Sin brings ruin upon families, cuts off entails, alienates estates, and lays men's honour in the dust.
|
||||
2. Yet the mitigations of it are very kind, for David's sake ([[1 Kings 11#12..13]]), that is, for the sake of the promise made to David. Thus all the favour God shows to man is for *Christ's sake,* and for the sake of the covenant made with him. The kingdom shall be rent from Solomon's house, but,
|
||||
1. Not immediately. Solomon shall not live to see it done, but it shall be rent *out of the hand of his son,* a son that was born to him by one of his strange wives, for his mother was an Ammonitess ([[1 Kings 14#31]]) and probably had been a promoter of idolatry. What comfort can a man take in leaving children and an estate behind him if he do not leave a blessing behind him? Yet, if judgments be coming, it is a favour to us if they come not in our days, as [[2 Kings 20#19]].
|
||||
2. Not wholly. One tribe, that of Judah, the strongest and most numerous, shall remain to the house of David ([[1 Kings 11#13]]), for Jerusalem's sake, which David built, and for the sake of the temple there, which Solomon built; these shall not go into other hands. Solomon did not quickly nor wholly turn away from God; therefore God did not quickly nor wholly take the kingdom from him.
|
||||
Upon this message which God graciously sent to Solomon, to awaken his conscience and bring him to repentance, we have reason to hope that he humbled himself before God, confessed his sin, begged pardon, and returned to his duty, that he then published his repentance in the book of Ecclesiastes, where he bitterly laments his own folly and madness ([[Ecclesiastes 7#25..26]]), and warns others to take heed of the like evil courses, and to *fear God* and *keep his commandments,* in consideration of *the judgment to come,* which, it is likely, had made him tremble, as it did Felix. That penitential sermon was as true an indication of a heart broken for sin and turned from it as David's penitential psalms were, though of another nature. God's grace in his people works variously. Thus, though Solomon fell, *he was not utterly cast down;* what God had said to David concerning him was fulfilled: *I will chasten him with the rod of men, but my mercy shall not depart from him,* [[2 Samuel 7#14..15]]. Though God may suffer those whom he loves to fall into sin, he will not suffer them to lie still in it. Solomon's defection, though it was much his reproach and a great blemish to his personal character, yet did not so far break in upon the character of his reign but that it was afterwards made the pattern of a good reign, [[2 Chronicles 11#17]], where the kings are said to have done well, while *they walked in the way of David and Solomon.* But, though we have all this reason to hope he repented and found mercy, yet the Holy Ghost did not think fit expressly to record his recovery, but left it doubtful, for warning to others not to sin upon presumption of repenting, for it is but a peradventure whether *God will give them repentance,* or, if he do, whether he will give the evidence of it to themselves or others. Great sinners may recover themselves and have the benefit of their repentance, and yet be denied both the comfort and credit of it; the guilt may be taken away, and yet not the reproach.
|
||||
|
||||
|
||||
# Solomon's Adversaries. (b. c. 980.)
|
||||
|
||||
## Verses: 14 - 25
|
||||
14 And the Lord stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king's seed in Edom. 15 For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the slain, after he had smitten every male in Edom; 16 (For six months did Joab remain there with all Israel, until he had cut off every male in Edom:) 17 That Hadad fled, he and certain Edomites of his father's servants with him, to go into Egypt; Hadad being yet a little child. 18 And they arose out of Midian, and came to Paran: and they took men with them out of Paran, and they came to Egypt, unto Pharaoh king of Egypt; which gave him a house, and appointed him victuals, and gave him land. 19 And Hadad found great favour in the sight of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen. 20 And the sister of Tahpenes bare him Genubath his son, whom Tahpenes weaned in Pharaoh's house: and Genubath was in Pharaoh's household among the sons of Pharaoh. 21 And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh, Let me depart, that I may go to mine own country. 22 Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered, Nothing: howbeit let me go in any wise. 23 And God stirred him up another adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah: 24 And he gathered men unto him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus. 25 And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad did: and he abhorred Israel, and reigned over Syria.
|
||||
|
||||
While Solomon kept closely to God and to his duty there was *no adversary nor evil occurrent* ([[1 Kings 5#4]]), nothing to create him any disturbance or uneasiness in the least; but here we have an account of two adversaries that appeared against him, inconsiderable, and that could not have done any thing worth taking notice of if Solomon had not first made God his enemy. What hurt could Hadad or Rezon have done to so great and powerful a king as Solomon was if he had not, by sin, made himself mean and weak? And then those little people menace and insult him. If God be on our side, we need not fear the greatest adversary; but, if he be against us, he can make us fear the least, and the very grasshopper shall be a burden. Observe,
|
||||
|
||||
1. Both these adversaries God stirred up, [[1 Kings 11#14]]; [[1 Kings 11#23]]. Though they themselves were moved by principles of ambition or revenge, God made use of them to serve his design of correcting Solomon. The principal judgment threatened was deferred, namely, the rending of the kingdom from him, but he himself was made to feel the smart of the rod, for his greater humiliation. Note, Whoever are, in any way, adversaries to us, we must take notice of the hand of God stirring them up to be so, as he bade Shimei curse David; we must look through the instruments of our trouble to the author of it and hear the Lord's controversy in it.
|
||||
2. Both these adversaries had the origin of their enmity to Solomon and Israel laid in David's time, and in his conquests of their respective countries, [[1 Kings 11#15]]; [[1 Kings 11#24]]. Solomon had the benefit and advantage of his father's successes both in the enlargement of his dominion and the increase of his treasure, and would never have known any thing but the benefit of them if he had kept closely to God; but now he finds evils to balance the advantages, and that David had made himself enemies, who were thorns in his sides. Those that are too free in giving provocation ought to consider that perhaps it may be remembered in time to come and returned with interest to theirs after them; having so few friends in this world, it is our wisdom not to make ourselves more enemies than we needs must.
|
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1. Hadad, an Edomite, was an adversary to Solomon. We are not told what he did against him, nor which way he gave him disturbance, only, in general, that he was an adversary to him: but we are told,
|
||||
1. What induced him to bear Solomon a grudge. David had conquered Edom, [[2 Samuel 8#14]]. Joab put all the males to the sword, [[1 Kings 11#15..16]]. A terrible execution he made, avenging on Edom their old enmity to Israel, yet perhaps with too great a severity. From this general slaughter, while Joab was burying the slain (for he left not any alive of their own people to bury them, and buried they must be, or they would be an annoyance to the country, [[Ezekiel 39#12]]), Hadad, a branch of the royal family, then a little child, was taken and preserved by some of the king's servants, and conveyed to Egypt, [[1 Kings 11#17]]. They halted by the way, in Midian first, and then in Paran, where they furnished themselves with men, not to fight for them or force their passage, but to attend them, that their young master might go into Egypt with an equipage agreeable to his quality. There he was kindly sheltered and entertained by Pharaoh, as a distressed prince, as well provided for, and so recommended himself that, in process of time, he married the queen's sister ([[1 Kings 11#19]]), and by her had a child, which the queen herself conceived such a kindness for that she brought him up in Pharaoh's house, among the king's children.
|
||||
2. What enabled him to do Solomon a mischief. Upon the death of David and Joab, he returned to his own country, in which, it should seem, he settled and remained quiet while Solomon continued wise and watchful for the public good, but from which he had opportunity of making inroads upon Israel when Solomon, having sinned away his wisdom as Samson did his strength (and in the same way), grew careless of public affairs, was off his guard himself, and had forfeited the divine protection. What vexation Hadad gave to Solomon we are not here told, but only how loth Pharaoh was to part with him and how earnestly he solicited his stay ([[1 Kings 11#22]]): *What hast thou lacked with me?* "Nothing," says Hadad; "but let me go to my own country, my native air, my native soil." Peter Martyr has a pious reflection upon this: "Heaven is our home, and we ought to keep up a holy affection to that, and desire towards it, even when the world, the place of our banishment, smiles most upon us." Does it ask, What have you lacked, that you are so willing to be gone? We may answer, "Nothing that the world can do for us; but still let us go thither, where our hope, and honour, and treasure are."
|
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2. Rezon, a Syrian, was another adversary to Solomon. When David conquered the Syrians, he headed the remains, lived at large by spoil and rapine, till Solomon grew careless, and then he got possession of Damascus, reigned there ([[1 Kings 11#24]]) and over the country about ([[1 Kings 11#25]]), and he created troubles to Israel, probably in conjunction with Hadad, all the days of Solomon (namely, after his apostasy), or he was an enemy to Israel during all Solomon's reign, and upon all occasions vented his then impotent malice against them, but till Solomon's revolt, when his defence had departed from him, he could not do them any mischief. It is said of him that *he abhorred Israel.* Other princes loved and admired Israel and Solomon, and courted their friendship, but here was one that abhorred them. The greatest and best of princes and people, however much they may in general be respected, will yet perhaps be hated and abhorred by some.
|
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|
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# Jeroboam's Promotion Foretold. (b. c. 977.)
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|
||||
## Verses: 26 - 40
|
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26 And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon's servant, whose mother's name was Zeruah, a widow woman, even he lifted up his hand against the king. 27 And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father. 28 And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph. 29 And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: 30 And Ahijah caught the new garment that was on him, and rent it in twelve pieces: 31 And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: 32 (But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:) 33 Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. 34 Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose, because he kept my commandments and my statutes: 35 But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes. 36 And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 37 And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. 38 And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. 39 And I will for this afflict the seed of David, but not for ever. 40 Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon.
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|
||||
We have here the first mention of that infamous name *Jeroboam the son of Nebat, that made Israel to sin;* he is here brought upon the stage as an adversary to Solomon, whom God had expressly told ([[1 Kings 11#11]]) that he would give the greatest part of his kingdom to his servant, and Jeroboam was the man. We have here an account,
|
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|
||||
1. Of his extraction, [[1 Kings 11#26]]. He was of the tribe of Ephraim, he next in honour to Judah. His mother was a widow, to whom Providence had made up the loss of a husband in a son that was active and ingenious, and (we may suppose) a great support and comfort to her.
|
||||
2. Of his elevation. It was Solomon's wisdom, when he had work to do, to employ proper persons in it. He observed Jeroboam to be a very industrious young man, one that minded his business, took a pleasure in it, and did it with all his might, and therefore he gradually advanced him, till at length he made him receiver-general for the two tribes of Ephraim and Manasseh, or perhaps put him into an office equivalent to that of lord-lieutenant of those two counties, for he was ruler of the burden, or tribute, that is, either of the taxes or of the militia of the house of Joseph. Note, Industry is the way to preferment. *Seest thou a man diligent in his business,* that will take care and pains, and go through with it? he shall *stand before kings,* and not always be on the level with mean men. Observe a difference between David, and both his predecessor and his successor: when Saul saw a *valiant man he took him to himself* ([[1 Samuel 14#52]]); when Solomon saw an *industrious* man he preferred him; but David's *eyes were upon the faithful in the land,* that they might *dwell with him:* if he saw a godly man, he preferred him, for he was a man after God's own heart, whose *countenance beholds the upright.*
|
||||
3. Of his designation to the government of the ten tribes after the death of Solomon. Some think he was himself plotting against Solomon, and contriving to rise to the throne, that he was turbulent and aspiring. The Jews say that when he was employed by Solomon in building Millo he took opportunities of reflecting upon Solomon as oppressive to his people, and suggesting that which would alienate them from his government. It is not indeed probable that he should say much to that purport, for Solomon would have got notice of it, and it would have hindered his preferment; but it is plainly intimated that he had it in his thoughts, for the prophet tells him ([[1 Kings 11#37]]), *Thou shalt reign according to all that thy soul desireth.* But this was the *cause,* or rather this was the *story,* of the lifting up of his hand against the king: Solomon made him ruler over the tribes of Joseph, and, as he was going to take possession of his government, he was told by a prophet in God's name that he should be king, which emboldened him to aim high, and in some instances to oppose the king and give him vexation.
|
||||
1. The prophet by whom this message was sent was *Ahijah of Shiloh;* we shall read of him again, [[1 Kings 14#2]]. It seems, Shiloh was not so perfectly forsaken and forgotten of God but that, in remembrance of the former days, it was blessed with a prophet. He delivered his message to Jeroboam in the way, his servants being probably ordered to retire, as in a like case ([[1 Samuel 9#27]]), when Samuel delivered his message to Saul. God's word was not the less sacred and sure for being delivered to him thus obscurely, under a hedge it may be.
|
||||
2. The sign by which it was represented to him was the rending of a garment into twelve pieces, and giving him ten, [[1 Kings 11#30..31]]. It is not certain whether the garment was Jeroboam's, as is commonly taken for granted, or Ahijah's, which is more probable: *He* (that is, the prophet) *had clad himself with a new garment,* on purpose that he might with it give him a sign. The rending of the kingdom from Saul was signified by the rending of Samuel's mantle, not Saul's, [[1 Samuel 15#27..28]]. And it was more significant to give Jeroboam ten pieces of that which was not his own before than of that which was. The prophets, both true and false, used such signs, even in the New Testament, as Agabus, [[Acts 21#10..11]].
|
||||
3. The message itself, which is very particular,
|
||||
1. He assures him that he shall be king over ten of the twelve tribes of Israel, [[1 Kings 11#31]]. The meanness of his extraction and employment shall be no hindrance to his advancement, when the God of Israel says (by whom kings reign), *I will give ten tribes unto thee.*
|
||||
2. He tells him the reason; not for his good character or deserts, but for the chastising of Solomon's apostasy: "Because he, and his family, and many of his people with him, *have forsaken me, and worshipped other gods,*" [[1 Kings 11#33]]. It was because they had done ill, not because he was likely to do much better. Thus Israel must know that it is not *for their righteousness* that they are made masters of Canaan, but for the wickedness of the Canaanites, [[Deuteronomy 9#4]]. Jeroboam did not deserve so good a post, but Israel deserved so bad a prince. In telling him that the reason why he rent the kingdom from the house of Solomon was because they had forsaken God, he warns him to take heed of sinning away his preferment in like manner.
|
||||
3. He limits his expectations to the ten tribes only, and to them in reversion after the death of Solomon, lest he should aim at the whole and give immediate disturbance to Solomon's government. He is here told,
|
||||
1. That two tribes (called here *one tribe,* because little Benjamin was in a manner lost in the thousands of Judah) should remain sure to the house of David, and he must never make any attempt upon them: *He shall have one tribe* ([[1 Kings 11#32]]), and again ([[1 Kings 11#36]]), *That David may have a lamp,* that is, a shining name and memory ([[Psalms 132#17]]), and his family, as a royal family, may not be extinct. He must not think that David was rejected, as Saul was. No, God would not take his loving-kindness from him, as he did from Saul. The house of David must be supported and kept in reputation, for all this, because out of it the Messiah must arise. *Destroy it not,* for that *blessing is in it.*
|
||||
2. That Solomon must keep possession during his life, [[1 Kings 11#34..35]]. Jeroboam therefore must not offer to dethrone him, but wait with patience till his day shall come to fall. Solomon shall be *prince, all the days of his life,* not for his own sake (he had forfeited his crown to the justice of God), but for *David my servant's sake, because he kept my commandments.* Children that do not tread in their parents' steps yet often fare the better in this world for their good parents' piety.
|
||||
4. He gives him to understand that he will be upon his good behaviour. The grant of the crown must run *quamdiu se bene gesserit-- during good behaviour.* "If thou wilt *do what is right in my sight, I will build thee a sure house,* and not otherwise" ([[1 Kings 11#38]]), intimating that, if he forsook God, even his advancement to the throne would in time lay his family in the dust; whereas the seed of David, though afflicted, should not be afflicted for ever ([[1 Kings 11#39]]), but should flourish again, as it did in many of the illustrious kings of Judah, who reigned in glory when Jeroboam's family was extirpated.
|
||||
4. Jeroboam's flight into Egypt, [[1 Kings 11#40]]. In some way or other Solomon came to know of all this, probably from Jeroboam's own talk of it; he could not conceal it as Saul did, nor keep his own counsel; if he had, he might have staid in his country, and been preparing there for his future advancement; but letting it be known,
|
||||
1. Solomon foolishly sought to kill his successor. Had not he taught others that, whatever devices are in men's hearts, *the counsel of the Lord shall stand?* And yet does he himself think to defeat that counsel?
|
||||
2. Jeroboam prudently withdrew into Egypt. Though God's promise would have secured him any where, yet he would use means for his own preservation, and was content to live in exile and obscurity for a while, being sure of a kingdom at last. And shall not we be so, who have a better kingdom in reserve?
|
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|
||||
# The Death of Solomon. (b. c. 975.)
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||||
|
||||
## Verses: 41 - 43
|
||||
41 And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? 42 And the time that Solomon reigned in Jerusalem over all Israel was forty years. 43 And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead.
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|
||||
We have here the conclusion of Solomon's story, and in it,
|
||||
|
||||
1. Reference is had to another history then extant, but (not being divinely inspired) since lost, *the Book of the Acts of Solomon,* [[1 Kings 11#41]]. Probably this book was written by a chronologer or historiographer, whom Solomon employed to write his annals, out of which the sacred writer extracted what God saw fit to transmit to the church.
|
||||
2. A summary of the years of his reign ([[1 Kings 11#42]]): *He reigned in Jerusalem* (not, as his father, part of his time in Hebron and part in Jerusalem), *over all Israel* (not as his son, and his father in the beginning of his time, over Judah only), *forty years.* His reign was as long as his father's, but not his life. Sin shortened his days.
|
||||
3. His death and burial, and his successor, [[1 Kings 11#43]].
|
||||
1. He followed his fathers to the grave, slept with them, and was buried in David's burying-place, with honour no doubt.
|
||||
2. His son followed him in the throne. Thus the graves are filling with the generations that go off, and houses are filling with those that are growing up. As the grave cries, "Give, give," so land is never lost for want of an heir.
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@ -0,0 +1,78 @@
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# Chapter Introduction
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|
||||
The glory of the kingdom of Israel was in its height and perfection in Solomon; it was long in coming to it, but it soon declined, and began to sink and wither in the very next reign, as we find in this chapter, where we have the kingdom divided, and thereby weakened and made little in comparison with what it had been. Here is,
|
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|
||||
1. Rehoboam's accession to the throne and Jeroboam's return out of Egypt, [[1 Kings 12#1..2]].
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||||
2. The people's petition to Rehoboam for the redress of grievances, and the rough answer he gave, by the advice of his young counsellors, to that petition, [[1 Kings 12#3..15]].
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3. The revolt of the ten tribes thereupon, and their setting up Jeroboam, [[1 Kings 12#16..20]].
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4. Rehoboam's attempt to reduce them and the prohibition God gave to that attempt, [[1 Kings 12#21..24]].
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5. Jeroboam's establishment of his government upon idolatry, [[1 Kings 12#25..33]]. Thus did Judah become weak, being deserted by their brethren, and Israel, by deserting the house of the Lord.
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|
||||
# The Folly of Rehoboam. (b. c. 975.)
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|
||||
## Verses: 1 - 15
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||||
1 And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. 2 And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) 3 That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, 4 Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. 5 And he said unto them, Depart yet for three days, then come again to me. And the people departed. 6 And king Rehoboam consulted with the old men, that stood before Solomon his father while he yet lived, and said, How do ye advise that I may answer this people? 7 And they spake unto him, saying, If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever. 8 But he forsook the counsel of the old men, which they had given him, and consulted with the young men that were grown up with him, and which stood before him: 9 And he said unto them, What counsel give ye that we may answer this people, who have spoken to me, saying, Make the yoke which thy father did put upon us lighter? 10 And the young men that were grown up with him spake unto him, saying, Thus shalt thou speak unto this people that spake unto thee, saying, Thy father made our yoke heavy, but make thou it lighter unto us; thus shalt thou say unto them, My little finger shall be thicker than my father's loins. 11 And now whereas my father did lade you with a heavy yoke, I will add to your yoke: my father hath chastised you with whips, but I will chastise you with scorpions. 12 So Jeroboam and all the people came to Rehoboam the third day, as the king had appointed, saying, Come to me again the third day. 13 And the king answered the people roughly, and forsook the old men's counsel that they gave him; 14 And spake to them after the counsel of the young men, saying, My father made your yoke heavy, and I will add to your yoke: my father also chastised you with whips, but I will chastise you with scorpions. 15 Wherefore the king hearkened not unto the people; for the cause was from the Lord, that he might perform his saying, which the Lord spake by Ahijah the Shilonite unto Jeroboam the son of Nebat.
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|
||||
Solomon had 1000 wives and concubines, yet we read but of one son he had to bear up his name, and he a fool. It is said ([[Hosea 4#10]]), *They shall commit whoredom, and shall not increase.* Sin is a bad way of building up a family. Rehoboam was the son of the wisest of men, yet did not inherit his father's wisdom, and then it stood him in little stead to inherit his father's throne. Neither wisdom nor grace runs in the blood. Solomon came to the crown very young, yet he was then a wise man. Rehoboam came to the crown at forty years old, when men will be wise if ever they will, yet he was then foolish. Wisdom does not go by age, nor is it the multitude of years nor the advantage of education that reaches it. Solomon's court was a mart of wisdom and the rendezvous of learned men, and Rehoboam was the darling of the court; and yet all was not sufficient to make him a wise man. *The race is not to the swift, nor the battle to the strong.* No dispute is made of Rehoboam's succession; upon the death of his father, he was immediately proclaimed. But,
|
||||
|
||||
1. The people desired a treaty with him at Shechem, and he condescended to meet them there.
|
||||
1. Their pretence was to make him king, but the design was to unmake him. They would give him a public inauguration in another place than the city of David, that he might not seem to be king of Judah only. They had ten parts in him, and would have him among themselves for once, that they might recognize his title.
|
||||
2. The place was ominous: at *Shechem,* where Abimelech set up himself ([[Judges 9#1..57]]); yet it had been famous for the convention of the states there, [[Joshua 24#1]]. Rehoboam, we may suppose, knew of the threatening, that the kingdom should be rent from him, and hoped by going to Shechem, and treating there with the ten tribes, to prevent it: yet it proved the most impolitic thing he could do, and hastened the rupture.
|
||||
2. The representatives of the tribes addressed him, praying to be eased of the taxes they were burdened with. The meeting being appointed, they sent for Jeroboam out of Egypt to come and be their speaker. This they needed not to have done: he knew what God had designed him for, and would have come though he had not been sent for, for now was his time to expect the possession of the promised crown. In their address,
|
||||
1. They complain of the last reign: *Thy father made our yoke grievous,* [[1 Kings 12#4]]. They complain not of his father's idolatry and revolt from God; that which was the greatest grievance of all was none to them, so careless and indifferent were they in the matters of religion, as if God or Moloch were all one, so they might but live at ease and pay no taxes. Yet the complaint was groundless and unjust. Never did people live more at ease than they did, nor in great plenty. Did they pay taxes? It was to advance the strength and magnificence of their kingdom. If Solomon's buildings cost them money, they cost them no blood, as war would do. Were many servile hands employed about them? They were not the hands of the Israelites. Were the taxes a burden? How could that be, when Solomon imported bullion in such plenty that silver was, in a manner, as common as the stones? So that they did but render to Solomon the things that were Solomon's. Nay, suppose there was some hardship put upon them, were they not told before that this would be the manner of the king and yet they would have one? The best government cannot secure itself from reproach and censure, no, not Solomon's. Factious spirits will never want something to complain of. I know nothing in Solomon's administration that could make the people's yoke grievous, unless perhaps the women whom in his latter days he doted on were connived at in oppressing them.
|
||||
2. They demand relief from him, and on this condition will continue in their allegiance to the house of David. They asked not to be wholly free from paying taxes, but to have the burden made lighter; this was all their care, to save their money, whether their religion was supported and the government protected or no. All seek their own.
|
||||
3. Rehoboam consulted with those about him concerning the answer he should give to this address. It was prudent to take advice, especially having so weak a head of his own; yet, upon this occasion, it was impolitic to take time himself to consider, for thereby he gave time to the disaffected people to ripen things for a revolt, and his deliberating in so plain a case would be improved as an indication of the little concern he had for the people's ease. They saw what they must expect, and prepared accordingly. Now,
|
||||
1. The grave experienced men of his council advised him by all means to give the petitioners a kind answer, to give them good words, to promise them fair, and this day, this critical day, to serve them, that is, to tell them that he was their servant, and that he would redress all their grievances and make it his business to please them and make them easy. "Deny thyself (say they) so far as to do this for this once, and they will be *thy servants for ever.* When the present heat is allayed with a soft answer, and the assembly dismissed, their cooler thoughts will reconcile and fix them to Solomon's family still." Note, The way to rule is to serve, to do good, and stoop to do it, to become all things to all men and so win their hearts. Those who are in power really sit highest, and easiest, and safest, when they take this method.
|
||||
2. The young men of his council were hot and haughty, and they advised him to return a severe and threatening answer to the people's demands. It was an instance of Rehoboam's weakness,
|
||||
1. That he did not prefer aged counsellors, but had a better opinion of the young men that had grown up with him and with whom he was familiar, [[1 Kings 12#8]]. Days should speak. It was a folly for him to think that, because they had been his agreeable companions in the sports and pleasures of his youth, they were therefore fit to have the management of the affairs of his kingdom. Great wits have not always the most wisdom; nor are those to be relied on as our best friends that know how to make us merry, for that will not make us happy. It is of great consequence to young people, that are setting out in the world, whom they associate with, accommodate themselves to, and depend upon for advice. If they reckon those that feed their pride, gratify their vanity, and further them in their pleasures, their best friends, they are already marked for ruin.
|
||||
2. That he did not prefer moderate counsels, but was pleased with those that put him upon harsh and rigorous methods, and advised him to double the taxes, whether there was occasion for so doing or no, and to tell them in plain terms that he would do so, [[1 Kings 12#10..11]]. These young counsellors thought the old men expressed themselves but dully, [[1 Kings 12#7]]. They affect to be witty in their advice, and value themselves on that. The old men did not undertake to put words into Rehoboam's mouth, only counselled him to speak good words; but the young men will furnish him with very quaint and pretty phrases, with pointed and pert similitudes: *My little finger shall be thicker than my father's loins,* &c. That is not always the best sense that is best worded.
|
||||
4. He answered the people according to the counsel of the young men, [[1 Kings 12#14..15]]. He affected to be haughty and imperious, and fancied he could carry all before him with a high hand, and therefore would rather run the risk of losing them than deny himself so far as to give them good words. Note, Many ruin themselves by consulting their humour more than their interest. See,
|
||||
1. How Rehoboam was infatuated in his counsels. He could not have acted more foolishly and impoliticly.
|
||||
1. He owned their reflections upon his father's government to be true: *My father made your yoke heavy;* and therein he was unjust to his father's memory, which he might easily have vindicated from the imputation.
|
||||
2. He fancied himself better able to manage them, and impose upon them, than his father was, not considering that he was vastly inferior to him in capacity. Could he think to support the blemishes of his father's reign who could never pretend to come near the glories of it?
|
||||
3. He threatened not only to squeeze them by taxes, but to chastise them by cruel laws and severe executions of them, which should be not as whips only, but as scorpions, whips with rowels in them, that will fetch blood at every lash. In short, he would use them as brute beasts, load them and beat them at his pleasure: not caring whether they loved him or no, he would make them fear him.
|
||||
4. He gave this provocation to a people that by long ease and prosperity were made wealthy, and strong, and proud, and would not be trampled upon (as a poor cowed dispirited people may), to a people that were now disposed to revolt, and had one ready to head them. Never, surely, was man so blinded by pride and affectation of arbitrary power, than which nothing is more fatal.
|
||||
2. How God's counsels were hereby fulfilled. It was *from the Lord,* [[1 Kings 12#15]]. He left Rehoboam to his own folly, and *hid from his eyes* the *things which belonged to his peace,* that the kingdom might be rent from him. Note, God serves his own wise and righteous purposes by the imprudences and iniquities of men, and snares sinners in the work of their own hands. Those that lose the kingdom of heaven throw it away, as Rehoboam did his, by their own wilfulness and folly.
|
||||
|
||||
# Revolt of the Ten Tribes. (b. c. 975.)
|
||||
|
||||
## Verses: 16 - 24
|
||||
16 So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. 17 But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. 18 Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. 19 So Israel rebelled against the house of David unto this day. 20 And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. 21 And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, a hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon. 22 But the word of God came unto Shemaiah the man of God, saying, 23 Speak unto Rehoboam, the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the remnant of the people, saying, 24 Thus saith the Lord, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me. They hearkened therefore to the word of the Lord, and returned to depart, according to the word of the Lord.
|
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|
||||
We have here the rending of the kingdom of the ten tribes from the house of David, to effect which,
|
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|
||||
1. The people were hold and resolute in their revolt. They highly resented the provocation that Rehoboam had given them, were incensed at his menaces, concluded that that government would in the progress of it be intolerably grievous which in the beginning of it was so very haughty, and therefore immediately came to this resolve, one and all: *What portion have we in David?* [[1 Kings 12#16]]. They speak here very unbecomingly of David, that great benefactor of their nation, calling him *the son of Jesse,* no greater a man than his neighbours. How soon are good men, and their good services to the public, forgotten! The rashness of their resolution was also much to be blamed. In time, and with prudent management, they might have settled the original contract with Rehoboam to mutual satisfaction. Had they enquired who gave Rehoboam this advice, and taken a course to remove those evil counsellors from about him, the rupture might have been prevented: otherwise their jealousy for their liberty and property well became that free people. *Israel is not a servant, is not a homeborn slave; why should he be spoiled?* [[Jeremiah 2#14]]. They are willing to be ruled, but not to be ridden. Protection draws allegiance, but destruction cannot. No marvel that *Israel falls away from the house of David* ([[1 Kings 12#19]]) if the house of David fall away from the great ends of their advancement, which was to be *ministers of God to them for good.* But thus to rebel against the seed of David, whom God had advanced to the kingdom (entailing it on his seed), and to set up another king in opposition to that family, was a great sin; see [[2 Chronicles 13#5..8]]. To this God refers, [[Hosea 8#4]]. *They have set up kings, but not by me.* And it is here mentioned to the praise of the tribe of Judah that they *followed the house of David* ([[1 Kings 12#17]]; [[1 Kings 12#20]]), and, for aught that appears, they found Rehoboam better than his word, nor did he rule with the rigour which at first he threatened.
|
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2. Rehoboam was imprudent in the further management of this affair, and more and more infatuated. Having foolishly thrown himself into a quick-sand, he sunk the further in with plunging to get out.
|
||||
1. He was very unadvised in sending Adoram, who was *over the tribute,* to treat with them, [[1 Kings 12#18]]. The tribute was the thing, and, for the sake of that, Adoram was the person, they most complained of. The very sight of him, whose name was odious among them, exasperated them, and made them outrageous. He was one to whom they could not so much as give a patient hearing, but *stoned him to death* in a popular tumult. Rehoboam was now as unhappy in the choice of his ambassador as before of his counsellors.
|
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2. Some think he was also unadvised in quitting his ground, and making so much haste to Jerusalem, for thereby he deserted his friends and gave advantage to his enemies, who had gone to their tents indeed ([[1 Kings 12#16]]) in disgust, but did not offer to make Jeroboam king till Rehoboam had gone, [[1 Kings 12#20]]. See how soon this foolish prince went from one extreme to the other. He hectored and talked big when he thought all was his own, but sneaked and looked very mean when he saw himself in danger. It is common for those that are most haughty in their prosperity to be most abject in adversity.
|
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3. God forbade his attempt to recover by the sword what he had lost. What was done was of God, who would not suffer that it should be undone again (as it would be if Rehoboam got the better and reduced the ten tribes), nor that more should be done to the prejudice of the house of David, as would be if Jeroboam got the better and conquered the two tribes. The thing must rest as it is, and therefore God forbids the battle.
|
||||
1. It was brave in Rehoboam to design the reducing of the revolters by force. His courage came to him when he had come to Jerusalem, [[1 Kings 12#21]]. There he thought himself among his firm friends, who generously adhered to him and appeared for him. Judah and Benjamin (who feared the Lord and the king, and meddled not with those that were given to change) presently raised an army of 180,000 men, for the recovery of their king's right to the ten tribes, and were resolved to stand by him (as we say) with their lives and fortunes, having either not such cause, or rather not such a disposition, to complain, as the rest had.
|
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2. It as more brave in Rehoboam to desist when God, by a prophet, ordered him to lay down his arms. He would not lose a kingdom tamely, for then he would have been unworthy the title of a prince; and yet he would not contend for it in opposition to God, for then he would have been unworthy the title of an Israelite. To proceed in this war would be not only to *fight against their brethren* ([[1 Kings 12#24]]), whom they ought to love, but to fight against their God, to whom they ought to submit: *This thing is from me.* These two considerations should reconcile us to our losses and troubles, that God is the author of them and our brethren are the instruments of them; let us not therefore meditate revenge. Rehoboam and his people *hearkened to the word of the Lord,* disbanded the army, and acquiesced. Though, in human probability, they had a fair prospect of success (for their army was numerous and resolute, Jeroboam's party weak and unsettled), though it would turn to their reproach among their neighbours to lose so much of their strength and never have one push for it, to make a flourish and do nothing, yet,
|
||||
1. They regarded the command of God though sent by a poor prophet. When we know God's mind we must submit to it, how much soever it crosses our own mind.
|
||||
2. They consulted their own interest, concluding that though they had all the advantages, even that of right, on their side, yet they could not prosper if they fought in disobedience to God; and it was better to sit still than to rise up and fall. In the next reign God allowed them to fight, and gave them victory ([[2 Chronicles 13#1..22]]), but not now.
|
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|
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# Jeroboam's Idolatry. (b. c. 975.)
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## Verses: 25 - 33
|
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25 Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. 26 And Jeroboam said in his heart, Now shall the kingdom return to the house of David: 27 If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. 28 Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. 29 And he set the one in Beth-el, and the other put he in Dan. 30 And this thing became a sin: for the people went to worship before the one, even unto Dan. 31 And he made a house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. 32 And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Beth-el, sacrificing unto the calves that he had made: and he placed in Beth-el the priests of the high places which he had made. 33 So he offered upon the altar which he had made in Beth-el the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense.
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|
||||
We have here the beginning of the reign of Jeroboam. He built Shechem first and then Penuel-- beautified and fortified them, and probably had a palace in each of them for himself ([[1 Kings 12#25]]), the former in Ephraim, the latter in Gad, on the other side Jordan. This might be proper; but he formed another project for the establishing of his kingdom which was fatal to the interests of religion in it.
|
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|
||||
1. That which he designed was by some effectual means to secure those to himself who had now chosen him for their king, and to prevent their return to the house of David, [[1 Kings 12#26..27]]. It seems,
|
||||
1. He was jealous of the people, afraid that, some time or other, they would kill him and go again to Rehoboam. Many that have been advanced in one tumult have been hurled down in another. Jeroboam could not put any confidence in the affections of his people, though now they seemed extremely fond of him; for what is got by wrong and usurpation cannot be enjoyed nor kept with any security or satisfaction.
|
||||
2. He was distrustful of the promise of God, could not take his word that, if he would keep close to his duty, *God would build him a sure house* ([[1 Kings 11#38]]); but he would contrive ways and means, and sinful ones too, for his own safety. A practical disbelief of God's all-sufficiency is at the bottom of all our treacherous departures from him.
|
||||
2. The way he took to do this was by keeping the people from going up to Jerusalem to worship. That was the place God had chosen, to put his name there. Solomon's temple was there, which God had, in the sight of all Israel, and in the memory of many now living, taken solemn possession of in a cloud of glory. At the altar there the priest of the Lord attended, there all Israel were to keep the feasts, and thither they were to bring their sacrifices. Now,
|
||||
1. Jeroboam apprehended that, if the people continued to do this, they would in time return to the house of David, allured by the magnificence both of the court and of the temple. If they cleave to their old religion, they will go back to their old king. We may suppose, if he had treated with Rehoboam for the safe conduct of himself and his people to and from Jerusalem at the times appointed for their solemn feasts, it would not have been denied him; therefore he fears not their being driven back by force, but their going back voluntarily to Rehoboam.
|
||||
2. He therefore dissuaded them from going up to Jerusalem, pretending to consult their ease: "*It is too much for you* to go so far to worship God, [[1 Kings 12#28]]. It is a heavy yoke, and it is time to shake it off; *you have gone long enough to Jerusalem*" (so some read it); "the temple, now that you are used to it, does not appear so glorious and sacred as it did at first" (sensible glories wither by degrees in men's estimation); "you have freed yourselves from other burdens, free yourselves from this: why should we now be tied to one place any more than in Samuel's time?"
|
||||
3. He provided for the assistance of their devotion at home. Upon consultation with some of his politicians, he came to this resolve, to set up two golden calves, as tokens or signs of the divine presence, and persuade the people that they might as well stay at home and offer sacrifice to those as go to Jerusalem to worship before the ark: and some are so charitable as to think they were made to represent the mercy-seat and the cherubim over the ark; but more probably he adopted the idolatry of the Egyptians, in whose land he had sojourned for some time and who worshipped their god Apis under the similitude of a bull or calf.
|
||||
1. He would not be at the charge of building a golden temple, as Solomon had done; two golden calves are the most that he can afford.
|
||||
2. He intended, no doubt, by these to represent, or rather make present, not any false god, as Moloch or Chemosh, but the true God only, the God of Israel, the God that brought them up out of the land of Egypt, as he declares, [[1 Kings 12#28]]. So that it was no violation of the first commandment, but the second. And he chose thus to engage the people's devotion because he knew there were many among them so in love with images that for the sake of the calves they would willingly quit God's temple, where all images were forbidden.
|
||||
3. He set up two, by degrees to break people off from the belief of the unity of the godhead, which would pave the way to the polytheism of the Pagans. He set up these two at Dan and Beth-el (one the utmost border of his country northward), the other southward, as if they were the guardians and protectors of the kingdom. Beth-el lay close to Judah. He set up one there, to tempt those of Rehoboam's subjects over to him who were inclined to image-worship, in lieu of those of his subjects that would continue to go to Jerusalem. He set up the other at Dan, for the convenience of those that lay most remote, and because Micah's images had been set up there, and great veneration paid to them for many ages, [[Judges 18#30..31]]. *Beth-el* signifies *the house of God,* which gave some colour to the superstition; but the prophet called it *Beth-aven, the house of vanity,* or iniquity.
|
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4. The people complied with him herein, and were fond enough of the novelty: They *went to worship before the one, even unto Dan* ([[1 Kings 12#30]]), to that at Dan first because it was first set up, or *even* to that at Dan, though it lay such a great way off. Those that thought it much to go to Jerusalem, to worship God according to his institution, made no difficulty of going twice as far, to Dan, to worship him according to their own inventions. Or they are said to go to one of the calves at Dan because Abijah, king of Judah, within twenty years, recovered Beth-el ([[2 Chronicles 13#19]]), and it is likely removed the golden calf, or forbade the use of it, and then they had only that at Dan to go to. *This became a sin;* and a great sin it was, against the express letter of the second commandment. God had sometimes dispensed with the law concerning worshipping in one place, but never allowed the worship of him by images. Hereby they justified their fathers in making the calf at Horeb, though God had so fully shown his displeasure against them for it and threatened to visit for it in the day of visitation ([[Exodus 32#34]]), so that it was as great a contempt of God's wrath as it was of his law; and thus they added sin to sin. Bishop Patrick quotes a saying of the Jews, That till Jeroboam's time the Israelites sucked but one calf, but from that time they sucked two.
|
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5. Having set up the gods, he fitted up accommodations for them; and wherein he varied from the divine appointment we are here told, which intimates that in other things he imitated what was done in Judah ([[1 Kings 12#32]]) as well as he could. See how one error multiplied into many.
|
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1. He made a house of high-places, or of altars, one temple at Dan, we may suppose, and another at Beth-el ([[1 Kings 12#31]]), and in each many altars, probably complaining of it as an inconvenience that in the temple at Jerusalem there was but one. The multiplying of altars passed with some for a piece of devotion, but God, by the prophet, puts another construction upon it, [[Hosea 8#11]]. *Ephraim has made many altars to sin.*
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2. He made priests of the lowest of the people; and the lowest of the people were good enough to be priests to his calves, and too good. He made priests *from the extremest parts of the people,* that is, some out of every corner of the country, whom he ordered to reside among their neighbours, to instruct them in his appointments and reconcile them to them. Thus were they dispersed as the Levites, but *were not of the sons of Levi.* But the priests of the high-laces, or altars, he ordered to reside in Beth-el, as the priests at Jerusalem ([[1 Kings 12#32]]), to attend the public service.
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3. The feast of tabernacles, which God had appointed on the fifteenth day of the seventh month, he adjourned to the fifteenth day of the eighth month ([[1 Kings 12#32]]), *the month which he devised of his own heart,* to show his power in ecclesiastical matters, [[1 Kings 12#33]]. The passover and pentecost he observed in their proper season, or did not observe them at all, or with little solemnity in comparison with this.
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4. He himself assuming a power to make priests, no marvel if he undertook to do the priests' work with his own hands: *He offered upon the altar.* This is twice mentioned ([[1 Kings 12#32..33]]), as also that he burnt incense. This was connived at in him because it was of a piece with the rest of his irregularities; but in king Uzziah it was immediately punished with the plague of leprosy. He did it himself, to make himself look great among the people and to get the reputation of a devout man, also to grace the solemnity of his new festival, with which, it is likely, at this time he joined the feast of the dedication of his altar. And thus,
|
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1. Jeroboam sinned himself, yet perhaps excused himself to the world and his own conscience with this, that he did not do so ill as Solomon did, who worshipped other gods.
|
||||
2. He *made Israel to sin,* drew them off from the worship of God and entailed idolatry upon their seed. And hereby they were punished for deserting the thrones *of the house of David.* The learned Mr. Whiston, in his chronology, for the adjusting of the annals of the two kingdoms of Judah and Israel, supposes that Jeroboam changed the calculation of the year and made it to contain but eleven months, and that by those years the reigns of the kings of Israel are measured till Jehu's revolution and no longer, so that during this interval eleven years of the annals of Judah answer to twelve in those of Israel.
|
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@ -0,0 +1,75 @@
|
||||
# Chapter Introduction
|
||||
|
||||
In the close of the foregoing chapter we left Jeroboam attending his altar at Beth-el, and there we find him in the beginning of this, when he received a testimony from God against his idolatry and apostasy. This was sent to him by a prophet, a man of God that lived in Judah, who is the principal subject of the story of this chapter, where we are told,
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|
||||
1. What passed between him and the new king.
|
||||
1. The prophet threatened Jeroboam's altar ([[1 Kings 13#1..2]]), and gave him a sign ([[1 Kings 13#3]]), which immediately came to pass, [[1 Kings 13#5]].
|
||||
2. The king threatened the prophet, and was himself made another sign, by the withering of his hand ([[1 Kings 13#4]]), and the restoring of it upon his submission and the prophet's intercession, [[1 Kings 13#6]].
|
||||
3. The prophet refused the kindness offered him thereupon, [[1 Kings 13#7..10]].
|
||||
2. What passed between him and the old prophet.
|
||||
1. The old prophet fetched him back by a lie, and gave him entertainment, [[1 Kings 13#11..19]].
|
||||
2. He, for accepting it, in disobedience to the divine command, is threatened with death, [[1 Kings 13#20..22]]. And,
|
||||
3. The threatening is executed, for he is slain by a lion ([[1 Kings 13#23..24]]), and buried at Beth-el, [[1 Kings 13#25..32]].
|
||||
4. Jeroboam is hardened in his idolatry, [[1 Kings 13#33..34]]. "Thy judgments, Lord, are a great deep."
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|
||||
# A Prophet Sent to Jeroboam; the Withering of Jeroboam's Hand. (b. c. 974.)
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|
||||
## Verses: 1 - 10
|
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1 And, behold, there came a man of God out of Judah by the word of the Lord unto Beth-el: and Jeroboam stood by the altar to burn incense. 2 And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men's bones shall be burnt upon thee. 3 And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 4 And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Beth-el, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. 5 The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. 6 And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king's hand was restored him again, and became as it was before. 7 And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. 8 And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: 9 For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. 10 So he went another way, and returned not by the way that he came to Beth-el.
|
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|
||||
Here is,
|
||||
|
||||
1. A messenger sent to Jeroboam, to signify to him God's displeasure against his idolatry, [[1 Kings 13#1]]. The army of Judah that aimed to ruin him was countermanded, and might not draw a sword against him ([[]]); but a prophet of Judah is, instead thereof, sent to reclaim him from his evil way, and is sent in time, while he is but dedicating his altar, before his heart is hardened by the deceitfulness of his sin; for God delights not in the death of sinners, but would rather they would burn and live. How bold was the messenger that durst attack the king in his pride and interrupt the solemnity he was proud of! Those that go on God's errand must not fear the face of man; they know who will bear them out. How kind was he that sent him to warn Jeroboam of the wrath of God *revealed from heaven* against his *ungodliness* and *unrighteousness!*
|
||||
2. The message delivered in God's name, not whispered, but cried with a loud voice, denoting both the prophet's courage, that he was neither afraid nor ashamed to own it, and his earnestness, that he desired to be heard and heeded by all that were present, who were not a few, on this great occasion. It was directed, not to Jeroboam nor to the people, but to the altar, the stones of which would sooner hear and yield than those who were mad upon their idols and deaf to divine calls. Yet, in threatening the altar, God threatened the founder and worshippers, to whom it was as dear as their own souls, and who might conclude, "If God's wrath fasten upon the lifeless guiltless altar, how shall we escape?" That which was foretold concerning the altar ([[1 Kings 13#2]]) was that, in process of time, a prince of the house of David, Josiah by name, should pollute this altar by sacrificing the idolatrous priests themselves upon it, and burning the bones of dead men. Let Jeroboam know and be sure,
|
||||
1. That the altar he now consecrated should be desecrated. Idolatrous worship will not continue, but the word of the Lord will endure for ever.
|
||||
2. That the *priests of the high places* he now made should themselves be made sacrifices to the justice of God, and the first and only sacrifices upon this altar that would be pleasing to him. If the offering be such as is an abomination to God, it will follow, of course, that the offerers must themselves fall under his wrath, which will abide upon them, since it is not otherwise transmitted.
|
||||
3. That this should be done by a branch *of the house of David.* That family which he and his kingdom had despised and treacherously deserted should recover so much power as to demolish that altar which he thought to establish; so that right and truth should at length prevail, both in civil and sacred matters, notwithstanding the present triumphs of those that were given to change the fear both *of God and the king.* It was about 356 years ere this prediction was fulfilled, yet it was spoken of as sure and nigh at hand, for a thousand years with God are but as one day. Nothing more contingent and arbitrary than the giving of names to persons, yet Josiah was here named above 300 years before he was born. Nothing future is hidden from God. There are *names in the book* of the divine prescience ([[Philippians 4#3]]), names *written in heaven.*
|
||||
3. A sign is given for the confirming of the truth of this prediction, that the altar should be shaken to pieces by an invisible power and the ashes of the sacrifice scattered ([[1 Kings 13#3]]), which came to pass immediately, [[1 Kings 13#5]]. This was,
|
||||
1. A proof that the prophet was sent of God, *who confirmed the word with this sign following,* [[Mark 16#20]].
|
||||
2. A present indication of God's displeasure against these idolatrous sacrifices. How could the gift be acceptable when the altar that should sanctify it was an abomination?
|
||||
3. It was a reproach to the people, whose hearts were harder than these stones and rent not under the word of the Lord.
|
||||
4. It was a specimen of what should be done to it in the accomplishment of this prophecy by Josiah; it was now rent, in token of its being then ruined.
|
||||
4. Jeroboam's hand withered, which he stretched out to seize or smite the man of God, [[1 Kings 13#4]]. Instead of trembling at the message, as he might well have done, he assaulted him that brought it, in defiance of the wrath of which he was warned and contempt of that grace which sent him the warning. *Rebuke a sinner* and *he will hate thee,* and do thee a mischief if he can; yet God's prophets must rather expose themselves than betray their trust: he that employs them will protect them, and restrain the wrath of man, as he did Jeroboam's here by withering his hand, so that he could neither hurt the prophet nor draw it in to help himself. When his hand was stretched out to burn incense to his calves it was not withered; but, when it is stretched out against a prophet, he shall have no use of it till he humble himself. Of all the wickedness of the wicked there is none more provoking to God than their malicious attempts against his prophets, of whom he has said, *Touch them not, do them no harm.* As this was a punishment of Jeroboam, and answering to the sin, so it was the deliverance of the prophet. God has many ways of disabling the enemies of his church from executing their mischievous purposes. Jeroboam's inability to pull in his hand made him a spectacle to all about him, that they might see and fear. If God, in justice, harden the hearts of sinners, so that the hand they have stretched out in sin they cannot pull in again by repentance, that is a spiritual judgment, represented by this, and much more dreadful.
|
||||
5. The sudden healing of the hand that was suddenly dried up, upon his submission, [[1 Kings 13#6]]. That word of God which should have touched his conscience humbled him not, but this which *touched his bone and his flesh* brings down his proud spirit. He looks for help now,
|
||||
1. Not from his calves, but from God only, from his power and his favour. He wounded, and no hand but his can make whole.
|
||||
2. Not by his own sacrifice or incense, but by the prayer and intercession of the prophet, whom he had just now threatened and aimed to destroy. The time may come when those that hate the preaching would be glad of the prayers of faithful ministers. "Pray to the Lord thy God," says Jeroboam; "thou hast an interest in him; improve it for me." But observe, He did not desire the prophet to pray that his sin might be pardoned, and his heart changed, only that *his hand might be restored;* thus Pharaoh would have Moses to pray that God would *take away this death* only ([[Exodus 10#17]]), not this *sin.* The prophet, as became a man of God, renders good for evil, upbraids not Jeroboam with his impotent malice, nor triumphs in his submission, but immediately addresses himself to God for him. Those only are entitled to the blessing Christ pronounced on the persecuted that learn of him to pray for their persecutors, [[Matthew 5#10]]; [[Matthew 5#44]]. When the prophet thus honoured God, by showing himself of a forgiving spirit, God put this further honour upon him, that at his word he recalled the judgment and by another miracle healed the withered hand, that by the goodness of God Jeroboam might be led to repentance, and, if he were not broken by the judgment, yet might be melted by the mercy. With both he seemed affected for the present, but the impressions wore off.
|
||||
6. The prophet's refusal of Jeroboam's kind invitation, in which observe,
|
||||
1. That God forbade his messenger to eat or drink in Beth-el ([[1 Kings 13#9]]), to show his detestation of their execrable idolatry and apostasy from God, and to teach us not to have fellowship with the works of darkness, lest we have infection from them or give encouragement to them. He must not *turn back the same way,* but deliver his message, as it were, *in transitu*-- *as he passes along.* He shall not seem to be sent on purpose (they were unworthy such a favour), but as if he only called by the way, his spirit being stirred, like Paul's at Athens, as he *passed and saw their devotions.* God would, by this command, try his prophet, as he did Ezekiel, whether he would not be *rebellious, like that rebellious house,* [[Ezekiel 2#8]].
|
||||
2. That Jeroboam was so affected with the cure of his hand that though we read not of his thanksgivings to God for the mercy, or of his sending an offering to the altar at Jerusalem in acknowledgment of it, yet he was willing to express his gratitude to the prophet and pay him for his prayers, [[1 Kings 13#7]]. Favours to the body will make even graceless men seem grateful to good ministers.
|
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3. That the prophet, though hungry and weary, and perhaps poor, in obedience to the divine command refused both the entertainment and the reward proffered him. He might have supposed his acceptance of it would give him an opportunity of discoursing further with the king, in order to his effectual reformation, now that he was convinced; yet he will not think himself wiser than God, but, like a faithful careful messenger, hastens home when he has done his errand. Those have little learned the lessons of self-denial that cannot forbear one forbidden meal.
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|
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# The Prophet Deceived. (b. c. 974.)
|
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|
||||
## Verses: 11 - 22
|
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11 Now there dwelt an old prophet in Beth-el; and his sons came and told him all the works that the man of God had done that day in Beth-el: the words which he had spoken unto the king, them they told also to their father. 12 And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. 13 And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, 14 And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. 15 Then he said unto him, Come home with me, and eat bread. 16 And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: 17 For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. 18 He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. 19 So he went back with him, and did eat bread in his house, and drank water. 20 And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: 21 And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, 22 But camest back, and hast eaten bread and drunk water in the place, of the which the LORD did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.
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|
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The man of God had honestly and resolutely refused the king's invitation, though he promised him a reward; yet he was over-persuaded by an old prophet to come back with him, and dine in Beth-el, contrary to the command given him. Here we find how dearly his dinner cost him. Observe with wonder,
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|
||||
1. The old prophet's wickedness. I cannot but call him a false prophet and a bad man, it being much easier to believe that from one of such a bad character should be extorted a confirmation of what the man of God said (as we find, [[1 Kings 13#32]]) than that a true prophet, and a good man, should tell such a deliberate lie as he did, and father it upon God. *A good tree could never bring forth such corrupt fruit.* Perhaps he was trained up among the sons of the prophets, in one of Samuel's colleges not far off, whence he retained the name of a prophet, but, growing worldly and profane, the spirit of prophecy had departed from him. If he had been a good prophet he would have reproved Jeroboam's idolatry, and not have suffered his sons to attend his altars, as, it should seem, they did. Now,
|
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1. Whether he had any good design in fetching back the man of God is not certain. One may hope that he did it in compassion to him, concluding he wanted refreshment, and out of a desire to be better acquainted with him and more fully to understand his errand than he could from the report of his sons; yet his sons having told him all that passed, and particularly that the prophet was forbidden to eat or drink there, which he had openly told Jeroboam, I suppose it was done with a bad design, to draw him into a snare, and so to expose him; for false prophets have ever been the worst enemies to the true prophets, usually aiming to destroy them, but sometimes, as here, to debauch them and draw them from their duty. Thus they *gave the Nazarites wine to drink* ([[Amos 2#12]]), that they might glory in their fall. But,
|
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2. It is certain that he took a very bad method to bring him back. When the man of God had told him, "I may not, and therefore I will not, return to eat bread with thee" (his resolutions concurring with the divine command, [[1 Kings 13#16..17]]), he wickedly pretended that he had an order from heaven to fetch him back. He imposed upon him by asserting his quondam character as a prophet: *I am a prophet also as thou art;* he pretended he had a vision of an angel that sent him on this errand. But it was all a lie; it was a banter upon prophecy, and profane in the highest degree. When this old prophet is spoken of ([[2 Kings 23#18]]) he is called *the prophet that came out of Samaria,* whereas there was no such place as Samaria till long after, [[1 Kings 16#24]]. Therefore I take it he is so called there, though he was of Beth-el, because he was like those who were afterwards *the prophets of Samaria,* who *caused God's people Israel to err,* [[Jeremiah 23#13]].
|
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2. The good prophet's weakness, in suffering himself to be thus imposed upon: *He went back with him,* [[1 Kings 13#19]]. He that had resolution enough to refuse the invitation of the king, who promised him a reward, could not resist the insinuations of one that pretended to be a prophet. God's people are more in danger of being drawn from their duty by the plausible pretences of divinity and sanctity than by external inducements; we have therefore need to *beware of false prophets,* and not *believe every spirit.*
|
||||
3. The proceedings of divine justice hereupon; and here we may well wonder that the wicked prophet, who told the lie and did the mischief, went unpunished, while the holy man of God, that was drawn by him into sin, was suddenly and severely punished for it. What shall we make of this! The judgments of God are unfathomable. *The deceived and the deceiver are his,* and he *giveth not account of any of his matters.* Certainly there must be a judgment to come, when these things will be called over again, and when those that sinned most and suffered least, in this world, will receive according to their works.
|
||||
1. The message delivered to the man of God was strange. His crime is recited, [[1 Kings 13#21..22]]. It was, in one word, disobedience to an express command. Judgment is given upon it: *Thy carcase shall not come to the sepulchre of thy fathers,* that is, "Thou shalt never reach thy own house, but shalt be a carcase quickly, nor shall thy dead body be brought to *the place of thy fathers' sepulchres,* to be interred."
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||||
2. Yet it was more strange that the old prophet himself should be the messenger. Of this we can give no account but that God would have it so, as he spoke to Balaam by his ass and read Saul his doom by the devil in Samuel's likeness. We may think God designed hereby,
|
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1. To startle the lying prophet, and make him sensible of his sin. The message could not but affect him the more when he himself had the delivering of it, and had so strong an impression made upon his spirit by it that he cried out, as one in an agony, [[1 Kings 13#21]]. He had reason to think, if he must die for his disobedience in a small matter who sinned by surprise, of how much sorer punishment he should be thought worthy who had belied an angel of God and cheated a man of God by a deliberate forgery. *If this were done to the green tree, what shall be done to the dry?* Perhaps it had a good effect upon him. Those who preach God's wrath to others have hard hearts indeed if they fear it not themselves.
|
||||
2. To put the greater mortification upon the prophet that was deceived, and to show what those must expect who hearken to the great deceiver. Those that yield to him as a tempter will be terrified by him as a tormentor; whom he now fawns upon he will afterwards fly upon, and whom he now draws into sin he will do what he can to drive to despair.
|
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|
||||
# The Deceived Prophet Slain. (b. c. 974.)
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|
||||
## Verses: 23 - 34
|
||||
23 And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. 24 And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 25 And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. 26 And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. 27 And he spake to his sons, saying, Saddle me the ass. And they saddled him. 28 And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. 29 And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. 30 And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! 31 And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: 32 For the saying which he cried by the word of the Lord against the altar in Beth-el, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 33 After this thing Jeroboam returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became one of the priests of the high places. 34 And this thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth.
|
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|
||||
Here is,
|
||||
|
||||
1. The death of the deceived disobedient prophet. The old prophet that had deluded him, as if he would make him some amends for the wrong he had done him or help to prevent the mischief threatened him, furnished him with an ass to ride home on; but by the way a lion set upon him, and killed him, [[1 Kings 13#23..24]]. He did but return back to refresh himself when he was hungry, and behold he must die for it; see [[1 Samuel 14#43]]. But we must consider,
|
||||
1. That his offence was great, and it would by no means justify him that he was drawn into it by a lie; he could not be so certain of the countermand sent by another as he was of the command given to himself, nor had he any ground to think that the command would be recalled, when the reason of it remained in force, which was that he might testify his detestation of the wickedness of that place. He had great reason to suspect the honesty of this old prophet, who did not himself bear his testimony, nor did God think fit to make use of him as a witness against the idolatry of the city he lived in. However, he should have taken time to beg direction from God, and not have complied so soon. Did he think this old prophet's house safer to eat in than other houses at Beth-el, when God had forbidden him to eat in any? That was to refine upon the command, and make himself wiser than God. Did he think to excuse himself that he was hungry? Had he never read that *man lives not by bread alone?* 2. That his death was for the glory of God; for by this it appeared,
|
||||
1. That nothing is more provoking to him than disobedience to an express command, though in a small matter, which makes his proceedings against our first parents, for eating the forbidden fruit, the easier to be accounted for.
|
||||
2. That God is displeased at the sins of his own people, and no man shall be protected in disobedience by the sanctity of his profession, the dignity of his office, his nearness to God, or any good services he has done for him. Perhaps God by this intended, in a way of righteous judgment, to harden Jeroboam's heart, since he was not reformed by the withering of his hand; for he would be apt to make a bad use of it, and to say that the prophet was well enough served for meddling with his altar, he had better have staid at home; any, he would say that Providence had punished him for his insolence, and the lion had done that which his withered hand might not do. However, by this God intended to warn all those whom he employs strictly to observe their orders, at their peril.
|
||||
2. The wonderful preservation of his dead body, which was a token of God's mercy remembered in the midst of wrath. The lion that gently strangled him, or tore him, did not devour his dead body, nor so much as tear the ass, [[1 Kings 13#24..26]]. Nay, what was more, he did not set upon the travellers that passed by and saw it, nor upon the old prophet (who had reason enough to fear it) when he came to take up the corpse. His commission was to kill the prophet; hitherto he should go, but no further. Thus God showed that, though he was angry with him, his anger was turned away, and the punishment went *no further than death.*
|
||||
3. The care which the old prophet took of his burial. When he heard of this unusual accident, he concluded it was *the man of God, who was disobedient* to his Master (and whose fault was that?), *therefore the Lord has delivered him to the lion,* [[1 Kings 13#26]]. It would well have become him to ask why the lion was not sent against him and his house, rather than against the good man whom he had cheated. He *took up the corpse,*[[1 Kings 13#29]]. If there by any truth in the vulgar opinion, surely the corpse bled afresh when he touched it, for he was in effect the murderer, and it was but a poor reparation for the injury to inter the dead body. Perhaps when he cheated him into his ruin he intended to laugh at him; yet now his conscience so far relents that he weeps over him, and, like Joab at Abner's funeral, is compelled to be a mourner for him whom he had been the death of. They said, *Alas! my brother,*[[1 Kings 13#30]]. The case was indeed very lamentable that so good a man, a prophet so faithful, and so bold in God's cause, should, for one offence, die as a criminal, while an old lying prophet lives at ease and an idolatrous prince in pomp and power. *Thy way, O God! is in the sea, and thy path in the great waters.* We cannot judge of men by their sufferings, nor of sins by their present punishments; with some the flesh is destroyed that the spirit may be saved, while with others the flesh is pampered that the soul may ripen for hell.
|
||||
4. The charge which the old prophet gave his sons concerning his own burial, that they should be sure to bury him in the same grave where the man of God was buried ([[1 Kings 13#31]]): "*Lay my bones beside his bones,* close by them, as near as may be, so that my dust may mingle with his." Though he was a lying prophet, yet he desired to *die the death of a* true prophet. "Gather not my soul with the sinners of Beth-el, but with the man of God." The reason he gives is because *what he cried against the altar of Beth-el,* that men's bones should be burnt upon it, *shall surely come to pass,* [[1 Kings 13#32]]. Thus,
|
||||
1. He ratifies the prediction, that *out of the mouth of two witnesses* (and one of them such a one as St. Paul quotes, [[Titus 1#12]], *one of themselves, even a prophet of their own*) the *word might be established,* if possible to convince and reclaim Jeroboam.
|
||||
2. He does honour to the deceased prophet, as one whose *word* would not fall to the ground, though *he* did. Ministers die, die prematurely it may be; but the word of the Lord endures for ever, and does not die with them.
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3. He consults his own interest. It was foretold that men's bones should be burnt upon Jeroboam's altar: "Lay mine (says he) close to his, and then they will not be disturbed;" and it was, accordingly, their security, as we find, [[2 Kings 23#18]]. Sleeping and waking, living and dying, it is safe being in good company. No mention is made here of the inscription on the prophet's tomb; but it is spoken of [[2 Kings 23#17]], where Josiah asks, *What title is that?* and is told, *It is the sepulchre of the man of God that came from Judah, who proclaimed these things which thou hast done;* so that the epitaph upon the prophet's grave preserved the remembrance of his prophecy, and was a standing testimony against the idolatries of Beth-el, which it would not have been so remarkably if he had died and been buried elsewhere. The cities of Israel are here called *cities of Samaria,* though that name was not yet known; for, however the old prophet spoke, the inspired historian wrote in the language of his own time.
|
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5. The obstinacy of Jeroboam in his idolatry ([[1 Kings 13#33]]): *He returned not from his evil way;* some hand was found that durst repair the altar God had rent, and then Jeroboam offered sacrifice on it again, and the more boldly because the prophet who disturbed him before was in his grave ([[Revelation 11#10]]) and because the prophecy was for a great while to come. Various methods had been used to reclaim him, but neither threats nor signs, neither judgments nor mercies, wrought upon him, so strangely was he wedded to his calves. He did not reform, no, not his priesthood, but whoever would, he filled his hand, and made him priest, though ever so illiterate or immoral, and of what tribe soever; *and this became sin,* that is, a snare first, and then a ruin, to Jeroboam's house, to *cut if off,* [[1 Kings 13#34]]. Note, The diminution, disquiet, and desolation of families, are the fruit of sin; he promised himself that the calves would secure the crown to his family, but it proved they lost it, and sunk his family. Those betray themselves that think by any sin to support themselves.
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@ -0,0 +1,78 @@
|
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# Chapter Introduction
|
||||
|
||||
The kingdom being divided into that of Judah and that of Israel, we must henceforward, in these books of Kings, expect and attend their separate history, the succession of their kings, and the affairs of their kingdoms, accounted for distinctly. In this chapter we have,
|
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|
||||
1. The prophecy of the destruction of Jeroboam's house, [[1 Kings 14#7..16]]. The sickness of his child was the occasion of it ([[1 Kings 14#1..6]]), and the death of his child the earnest of it ([[1 Kings 14#17..18]]), together with the conclusion of his reign, [[1 Kings 14#19..20]].
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||||
2. The history of the declension and diminution of Rehoboam's house and kingdom ([[1 Kings 14#21..28]]) and the conclusion of his reign, [[1 Kings 14#29..31]]. In both we may read the mischievous consequences of sin and the calamities it brings on kingdoms and families.
|
||||
|
||||
# Abijah's Sickness; the Prophet Ahijah Consulted. (b. c. 960.)
|
||||
|
||||
## Verses: 1 - 6
|
||||
1 At that time Abijah the son of Jeroboam fell sick. 2 And Jeroboam said to his wife, Arise, I pray thee, and disguise thyself, that thou be not known to be the wife of Jeroboam; and get thee to Shiloh: behold, there is Ahijah the prophet, which told me that I should be king over this people. 3 And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child. 4 And Jeroboam's wife did so, and arose, and went to Shiloh, and came to the house of Ahijah. But Ahijah could not see; for his eyes were set by reason of his age. 5 And the Lord said unto Ahijah, Behold, the wife of Jeroboam cometh to ask a thing of thee for her son; for he is sick: thus and thus shalt thou say unto her: for it shall be, when she cometh in, that she shall feign herself to be another woman. 6 And it was so, when Ahijah heard the sound of her feet, as she came in at the door, that he said, Come in, thou wife of Jeroboam; why feignest thou thyself to be another? for I am sent to thee with heavy tidings.
|
||||
|
||||
How Jeroboam persisted in his contempt of God and religion we read in the close of the foregoing chapter. Here we are told how God proceeded in his controversy with him; for when God judges he will overcome, and sinners shall either bend or break before him.
|
||||
|
||||
1. His child fell sick, [[1 Kings 14#1]]. It is probable that he was his eldest son, and heir-apparent to the crown; for at his death all the kingdom went into mourning for him, [[1 Kings 13#1..34]] His dignity as a prince, his age as a young prince, and his interest in heaven as a pious prince, could not exempt him from sickness, dangerous sickness. Let none be secure of the continuance of their health, but improve it, while it continues, for the best purposes. Lord, *behold, he whom thou lovest,* thy favourite, he whom Israel loves, their darling, *is sick. At that time,* when Jeroboam prostituted the profaned the priesthood ([[1 Kings 13#33]]), his child sickened. When sickness comes into our families we should enquire whether there be not some particular sin harboured in our houses, which the affliction is sent to convince us of and reclaim us from.
|
||||
2. He sent his wife in disguise to enquire of Ahijah the prophet *what should become of the child,*[[1 Kings 14#2..3]]. The sickness of his child touched him in a tender part. The withering of this branch of the family would, perhaps, be as sore an affliction to him as the withering of that branch of his body, [[2 Kings 13#4]]. Such is the force of natural affection; our children are ourselves but once removed. Now,
|
||||
1. Jeroboam's great desire, under this affliction, is to know *what shall become of the child,* whether he will live or die.
|
||||
1. It would have been more prudent if he had desired to know what means they should use for the recovery of the child, what they should give him, and what they should do to him; but by this instance, and those of Ahaziah ([[2 Kings 1#2]]) and Benhadad ([[2 Kings 8#8]]), it should seem they had then such a foolish notion of fatality as took them off from all use of means; for, if they were sure the patient would live, they thought means needless; if he would die, they thought them useless; not considering that duty is ours, events are God's, and that he that ordained the end ordained the means. Why should a prophet be desired to show that which a little time will show?
|
||||
2. It would have been more pious if he had desired to know wherefore God contended with him, had begged the prophet's prayers, and cast away his idols from him; then the child might have been restored to him, as his hand was. But most people would rather be told their fortune than their faults or their duty.
|
||||
2. That he might know the child's doom, he sent to Ahijah the prophet, who lived obscurely and neglected in Shiloh, blind through age, yet still blest with the visions of the Almighty, which need not bodily eyes, but are rather favoured by the want of them, the eyes of the mind being then most intent and least diverted. Jeroboam sent not to him for advice about the setting up of his calves, or the consecrating of his priests, but had recourse to him in his distress, when the gods he served could give him no relief. *Lord, in trouble have those visited thee* who before slighted thee. Some have by sickness been reminded of their forgotten ministers and praying friends. He sent to Ahijah, because he had *told him he should be king,* [[1 Kings 14#2]]. "He was once the messenger of good tidings, surely he will be so again." Those that by sin disqualify themselves for comfort, and yet expect their ministers, because they are good men, should speak peace and comfort to them, greatly wrong both themselves and their ministers.
|
||||
3. He sent his wife to enquire of the prophet, because she could best put the question without naming names, or making any other description than this, "Sir, I have a son ill; will he recover or not?" The heart of her husband safely trusted in her that she would be faithful both in delivering the message and bringing him the answer; and it seems there were none of all his counsellors in whom he could repose such a confidence; otherwise the sick child could very ill spare her, for mothers are the best nurses, and it would have been much fitter for her to have staid at home to tend him than go to Shiloh to enquire what would become of him. If she go, she must be *incognito-- in disguise,* must change her dress, cover her face, and go by another name, not only to conceal herself from her own court and the country through which she passed (as if it were below her quality to go upon such an errand, and what she had reason to be ashamed of, as Nicodemus that came to Jesus by night, whereas it is no disparagement to the greatest to attend God's prophets), but also to conceal herself from the prophet himself, that he might only answer her question concerning her son, and not enter upon the unpleasing subject of her husband's defection. Thus some people love to prescribe to their ministers, limit them to smooth things, and care not for having the *whole counsel of God declared* to them, lest it prove to prophesy *no good concerning them, but evil.* But what a strange notion had Jeroboam of God's prophet when he believed that he could and would certainly tell what would *become of the child,* and yet either could not or would not discover who was the mother! Could he see into the thick darkness of futurity, and yet not see through the thin veil of this disguise? Did Jeroboam think the God of Israel like his calves, just what he pleased? *Be not deceived, God is not mocked.*
|
||||
3. God gave Ahijah notice of the approach of Jeroboam's wife, and that she came in disguise, and full instructions what to say to her ([[1 Kings 14#5]]), which enabled him, as she came in at the door, to call her by her name, to her great surprise, and so to discover to all about him who she was ([[1 Kings 14#6]]): *Come in, thou wife of Jeroboam, why feignest thou thyself to be another?* He had no regard,
|
||||
1. To her rank. She was a queen, but what was that to him, who had a message to deliver to her immediately from God, before whom all the children of men stand upon the same level? Nor,
|
||||
2. To her present. It was usual for those who consulted prophets to bring them tokens of respect, which they accepted, and yet were no hirelings. She brought him a handsome country present ([[1 Kings 14#3]]), but he did not think himself obliged by that to give her any finer language than the nature of her message required. Nor,
|
||||
3. To her industrious concealment of herself. It is a piece of civility not to take notice of those who desire not to be taken notice of; but the prophet was no courtier, nor gave flattering titles; plain dealing is best, and she shall know, at the first word, what she has to trust to: *I am sent to thee with heavy tidings.* Note, Those who think by their disguises to hide themselves from God will be wretchedly confounded when they find themselves disappointed in the day of discovery. Sinners now appear in the garb of saints, and are taken to be such; but how will they blush and tremble when they find themselves stripped of their false colours, and are called by their own name: "Go out, thou treacherous false-hearted hypocrite. *I never knew thee. Why feignest thou thyself to be another?*" Tidings of a portion with hypocrites will be heavy tidings. God will judge men according to what they are, not according to what they seem.
|
||||
|
||||
# The Ruin of Jeroboam's House Foretold; Abijah's Character and Death. (b. c. 960.)
|
||||
|
||||
## Verses: 7 - 20
|
||||
7 Go, tell Jeroboam, Thus saith the Lord God of Israel, Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel, 8 And rent the kingdom away from the house of David, and gave it thee: and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes; 9 But hast done evil above all that were before thee: for thou hast gone and made thee other gods, and molten images, to provoke me to anger, and hast cast me behind thy back: 10 Therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam him that pisseth against the wall, and him that is shut up and left in Israel, and will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone. 11 Him that dieth of Jeroboam in the city shall the dogs eat; and him that dieth in the field shall the fowls of the air eat: for the Lord hath spoken it. 12 Arise thou therefore, get thee to thine own house: and when thy feet enter into the city, the child shall die. 13 And all Israel shall mourn for him, and bury him: for he only of Jeroboam shall come to the grave, because in him there is found some good thing toward the Lord God of Israel in the house of Jeroboam. 14 Moreover the Lord shall raise him up a king over Israel, who shall cut off the house of Jeroboam that day: but what? even now. 15 For the Lord shall smite Israel, as a reed is shaken in the water, and he shall root up Israel out of this good land, which he gave to their fathers, and shall scatter them beyond the river, because they have made their groves, provoking the Lord to anger. 16 And he shall give Israel up because of the sins of Jeroboam, who did sin, and who made Israel to sin. 17 And Jeroboam's wife arose, and departed, and came to Tirzah: and when she came to the threshold of the door, the child died; 18 And they buried him; and all Israel mourned for him, according to the word of the Lord, which he spake by the hand of his servant Ahijah the prophet. 19 And the rest of the acts of Jeroboam, how he warred, and how he reigned, behold, they are written in the book of the chronicles of the kings of Israel. 20 And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead.
|
||||
|
||||
When those that set up idols, and keep them up, go to enquire of the Lord, he determines to answer them, not according to the pretensions of their enquiry, but *according to the multitude of their idols,* [[Ezekiel 14#4]]. So Jeroboam is answered here.
|
||||
|
||||
1. The prophet anticipates the enquiry concerning the child, and foretels the ruin of Jeroboam's house for the wickedness of it. No one else durst have carried such a message: a servant would have smothered it, but his own wife cannot be suspected of ill-will to him.
|
||||
1. God calls himself the *Lord God of Israel.* Though Israel had forsaken God, God had not cast them off, nor given them a bill of divorce for their whoredoms. He is Israel's God, and therefore will take vengeance on him who did them the greatest mischief he could do them, debauched them and drew them away from God.
|
||||
2. He upbraids Jeroboam with the great favour he had bestowed upon him, in making him king, exalting him from among the people, the common people, to be prince over God's chosen Israel, and taking the kingdom *from the house of David,* to bestow it upon him. Whether we keep an account of God's mercies to us or no, he does, and will set even them in order before us, if we be ungrateful, to our greater confusion; otherwise he gives and upbraids not.
|
||||
3. He charges him with his impiety and apostasy, and his idolatry particularly: *Thou hast done evil above all that were before thee,* [[1 Kings 14#9]]. Saul, that was rejected, never worshipped idols; Solomon did it but occasionally, in his dotage, and never made Israel to sin. Jeroboam's calves, though pretended to be set up in honour of the God of Israel, that brought *them up out of Egypt,* yet are here called *other gods,* or *strange gods,* because in them he worshipped God as the heathen worshipped their strange gods, because by them he *changed the truth of God into a lie* and represented him as altogether different from what he is, and because many of the ignorant worshippers terminated their devotion in the image, and did not at all regard the God of Israel. Though they were calves of gold, the richness of the metal was so far from making them acceptable to God that they *provoked him to anger,* designedly affronted him, under colour of pleasing him. In doing this,
|
||||
1. He had not set David before him ([[1 Kings 14#8]]): *Thou hast not been as my servant David,* who, though he had his faults and some bad ones, yet never forsook the worship of God nor grew loose nor cold to that; his faithful adherence to that gained him this honourable character, that he *followed God with all his heart,* and herein he was proposed for an example to all his successors. Those did not do well that did not do like David.
|
||||
2. He had not *set God before him,* but ([[1 Kings 14#9]]), "*Thou hast cast me behind thy back,* my law, my fear; thou hast neglected me, forgotten me, and preferred thy policies before my precepts."
|
||||
4. He foretels the utter ruin of Jeroboam's house, [[1 Kings 14#10..11]]. He thought, by his idolatry, to establish his government, and by that he not only lost it, but brought destruction upon his family, the universal destruction of all the males, whether shut up or left, married or unmarried.
|
||||
1. Shameful destruction. They shall be taken away as dung, which is loathsome and which men are glad to be rid of. He worshipped dunghill-deities, and God removed his family as a great dunghill. Noble and royal families, if wicked, are no better in God's account.
|
||||
2. Unusual destruction. Their very dead bodies should be meat for the dogs in the street, or the birds of prey in the field, [[1 Kings 14#11]]. Thus evil pursues sinners. See this fulfilled, [[1 Kings 15#29]].
|
||||
5. He foretels the immediate death of the sick child, [[1 Kings 14#12..13]].
|
||||
1. In mercy to him, lest, if he live, he be infected with the sin, and so involved in the ruin, of his father's house. Observe the character given of him: *In him was found some good thing towards the Lord God of Israel, in the house of Jeroboam.* He had an affection for the true worship of God and disliked the worship of the calves. Note,
|
||||
1. Those are good *in whom are good things towards the Lord God of Israel,* good inclinations, good intentions, good desires, towards him.
|
||||
2. Where there is but *some* good thing of that kind it will be found: God, who seeks it, sees it be it ever so little and is pleased with it.
|
||||
3. A little grace goes a great way with great people. It is so rare to find princes well affected to religion that, when they are so, they are worthy of double honour.
|
||||
4. Pious dispositions are in a peculiar manner amiable and acceptable when they are found in those that are young. The divine image in miniature has a peculiar beauty and lustre in it.
|
||||
5. Those that are good in bad times and places shine very brightly in the eyes of God. A good child *in the house of Jeroboam* is a miracle of divine grace: to be there untainted is like being in the fiery furnace unhurt, unsinged. Observe the care taken of him: he only, of all Jeroboam's family, shall die in honour, shall be buried, and shall be lamented as one that lived desired. Note, Those that are distinguished by divine grace shall be distinguished by divine providence. This hopeful child dies first of all the family, for God often *takes those soonest whom he loves best.* Heaven is the fittest place for them; this earth is not worthy of them.
|
||||
2. In wrath to the family.
|
||||
1. It was a sign the family would be ruined when *he* was taken by whom it might have been reformed. The righteous are removed from the evil to come in this world, to the good to come in a better world. It is a bad omen to a family when the best in it are buried out of it; when what was valuable is picked out the rest is for the fire.
|
||||
2. It was likewise a present affliction to the family and kingdom, by which both ought to have been bettered; and this aggravated the affliction to the poor mother that she should not reach home time enough to see her son alive: *When thy feet enter into the city,* just then *the child shall die.* This was to be a sign to her of the accomplishment of the rest of the threatenings, as [[1 Samuel 2#34]].
|
||||
6. He foretels the setting up of another family to rule over Israel, [[1 Kings 14#14]]. This was fulfilled in Baasha of Issachar, who conspired against Nadab the son of Jeroboam, in the second year of his reign, murdered him and all his family. "*But what? Even now.* Why do I speak of it as a thing at a distance? It is at the door. It shall be done *even now.*" Sometimes God makes quick work with sinners; he did so with the house of Jeroboam. It was not twenty-four years from his first elevation to the final extirpation of his family.
|
||||
7. He foretels the judgments which should come upon the people of Israel for conforming to the worship which Jeroboam had established. *If the blind lead the blind,* both the blind leaders and the blind followers shall *fall into the ditch.* It is here foretold, [[1 Kings 14#15]],
|
||||
1. That they should never be easy, nor rightly settled in their land, but continually *shaken like a reed in the water.* After they left the house of David, the government never continued long in one family, but one undermined and destroyed another, which must needs occasion great disorders and disturbances among the people.
|
||||
2. That they should, ere long, be totally expelled out of their land, that good land, and given up to ruin, [[1 Kings 14#16]]. This was fulfilled in the captivity of the ten tribes by the king of Assyria. Families and kingdoms are ruined by sin, ruined by the wickedness of the heads of them. *Jeroboam did sin, and made Israel to sin.* If great men do wickedly, they involve many others both in the guilt and in the snare; multitudes *follow their pernicious ways.* They go to hell with a long train, and their condemnation will be the more intolerable, for they must answer, not only for their own sins, but for the sins which others have been drawn into and kept in by their influence.
|
||||
2. Jeroboam's wife has nothing to say against the word of the Lord, but she goes home with a heavy heart to their house in *Tirzah,* a *sweet delightful place,* so the name signifies, famed for its beauty, [[Song of Solomon 6#4]]. But death, which will stain its beauty and embitter all its delights, cannot be shut out from it. Hither she came, and here we leave her attending the funeral of her son, and expecting the fate of her family.
|
||||
1. *The child died* ([[1 Kings 14#17]]), and justly did all Israel mourn, not only for the loss of so hopeful a prince, whom they were not worthy of, but because his death plucked up the flood-gates, and made a breach, at which an inundation of judgments broke in.
|
||||
2. Jeroboam himself died soon after, [[1 Kings 14#20]]. It is said ([[2 Chronicles 13#20]]), *The Lord struck him* with some sore disease, so that he died miserably, when he had reigned twenty-two years, and left his crown to a son who lost it, and his life too, and all the lives of his family, within two years after. For a further account of him the reader is referred to the annals of his reign, drawn up by his own secretaries, or to the public records, like those in the Tower, called here, *The Book* or register, *of the Chronicles of the Kings of Israel,* to which recourse might then be had; but, not being divinely inspired, these records are long since lost.
|
||||
|
||||
# Rehoboam's Disgrace and Death. (b. c. 960.)
|
||||
|
||||
## Verses: 21 - 31
|
||||
21 And Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the Lord did choose out of all the tribes of Israel, to put his name there. And his mother's name was Naamah an Ammonitess. 22 And Judah did evil in the sight of the Lord, and they provoked him to jealousy with their sins which they had committed, above all that their fathers had done. 23 For they also built them high places, and images, and groves, on every high hill, and under every green tree. 24 And there were also sodomites in the land: and they did according to all the abominations of the nations which the Lord cast out before the children of Israel. 25 And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem: 26 And he took away the treasures of the house of the Lord, and the treasures of the king's house; he even took away all: and he took away all the shields of gold which Solomon had made. 27 And king Rehoboam made in their stead brasen shields, and committed them unto the hands of the chief of the guard, which kept the door of the king's house. 28 And it was so, when the king went into the house of the Lord, that the guard bare them, and brought them back into the guard chamber. 29 Now the rest of the acts of Rehoboam, and all that he did, are they not written in the book of the chronicles of the kings of Judah? 30 And there was war between Rehoboam and Jeroboam all their days. 31 And Rehoboam slept with his fathers, and was buried with his fathers in the city of David. And his mother's name was Naamah an Ammonitess. And Abijam his son reigned in his stead.
|
||||
|
||||
Judah's story and Israel's are intermixed in this book. Jeroboam out-lived Rehoboam, four or five years, yet his history is despatched first, that the account of Rehoboam's reign may be laid together; and a sad account it is.
|
||||
|
||||
1. Here is no good said of the king. All the account we have of him here is,
|
||||
1. That he was forty-one years old when he began to reign, by which reckoning he was born in the last year of David, and had his education, and the forming of his mind, in the best days of Solomon; yet he lived not up to these advantages. Solomon's defection at last did more to corrupt him than his wisdom and devotion had done to give him good principles.
|
||||
2. That he reigned seventeen years in Jerusalem, *the city where God put his name,* where he had opportunity enough to know his duty, if he had but had a heart to do it.
|
||||
3. That his mother was Naamah, an Ammonitess; this is twice mentioned, [[1 Kings 14#21]]; [[1 Kings 14#31]]. It was strange that David would marry his son Solomon to an Ammonitess (for it was done while he lived), but it is probable that Solomon was in love with her, because she was *Naamah,* a *beauty* (so it signifies), and his father was loth to cross him, but it proved to have a very bad influence upon posterity. Probably she was daughter to Shobi the Ammonite, who was kind to David ([[2 Samuel 17#27]]), and David was too willing to requite him by matching his son into his family. None can imagine how lasting and how fatal the consequences may be of being unequally yoked with unbelievers.
|
||||
4. That he had continual war with Jeroboam ([[1 Kings 14#30]]), which could not but be a perpetual uneasiness to him.
|
||||
5. That when he had reigned but seventeen years he died, and left his throne to his son. His father, and grandfather, and grandson, that reigned well, reigned long, forty years apiece. But sin often shortens men's lives and comforts.
|
||||
2. Here is much evil said of the subjects, both as to their character and their condition.
|
||||
1. See here how wicked and profane they were. It is a most sad account that is here given of their apostasy from God, [[1 Kings 14#22..24]]. Judah, the only professing people God had in the world, *did evil in his sight,* in contempt and defiance of him and the tokens of his special presence with them; *they provoked him to jealousy,* as the adulterous wife provokes her husband by breaking the marriage-covenant. Their fathers had been bad enough, especially in the times of the judges, but they did abominable things, *above all that their fathers had done.* The magnificence of their temple, the pomp of their priesthood, and all the secular advantages with which their religion was attended, could not prevail to keep them to it. Nothing less than the *pouring out of the Spirit from on high* will keep God's Israel in their allegiance to him. The account here given of the wickedness of the Jews agrees with that which the apostle gives of the wickedness of the Gentile world ([[Romans 1#21]]; [[Romans 1#24]]), so that both *Jew and Gentile are* alike *under sin,* [[Romans 3#9]].
|
||||
1. They became *vain in their imaginations* concerning God, and *changed his glory into an image,* for they built themselves *high places, images, and groves* ([[1 Kings 14#23]]), profaning God's name by affixing to it their images, and God's ordinances by serving their idols with them. They foolishly fancies that they exalted God when they worshipped him on high hills and pleased him when they worshipped him under the pleasant shadow of green trees.
|
||||
2. They were given up to vile affections (as those idolaters [[Romans 1#26..27]]), for there were *sodomites in the land* ([[1 Kings 14#24]]), *men with men working that which is unseemly,* and not to be thought of, much less mentioned, without abhorrence and indignation. They dishonoured God by one sin and then God left them to dishonour themselves by another. They profaned the privileges of a holy nation, therefore God gave them up to their own hearts' lusts, to imitate the abominations of the accursed Canaanites; and herein the Lord was righteous. And, when they did *like those that were cast out,* how could they expect any other than to be cast out like them?
|
||||
2. See here how weak and poor they were; and this was the consequence of the former. Sin exposes, impoverishes, and weakens any people. Shishak, king of Egypt, came against them, and so far, either by force or surrender, made himself master of Jerusalem itself that he took away the treasures both of the temple and of the exchequer, of the house of the Lord and of the king's house, which David and Solomon had amassed, [[1 Kings 14#25..26]]. These, it is likely, tempted him to make his descent; and, to save the rest, Rehoboam perhaps tamely surrendered them, as Ahab, [[1 Kings 20#4]]. He also took away the golden shields that were made but in his father's time, [[1 Kings 14#26]]. These the king of Egypt carried off as trophies of his victory; and, instead of them, Rehoboam made brazen shields, which the life-guard carried before him when he went to church in state, [[1 Kings 14#27..28]]. This was an emblem of the diminution of his glory. Sin makes the gold become dim, changes the most fine gold, and turns it into brass. We commend Rehoboam for going to *the house of the Lord,* perhaps the oftener for the rebuke he had been under, and do not condemn him for going in pomp. Great men should honour God with their honour, and then they are themselves most honoured by it.
|
||||
@ -0,0 +1,60 @@
|
||||
# Chapter Introduction
|
||||
|
||||
In this chapter we have an abstract of the history,
|
||||
|
||||
1. Of two of the kings of Judah, Abijam, the days of whose reign were few and evil ([[1 Kings 15#1..8]]), and Asa, who reigned well and long, [[1 Kings 15#9..24]].
|
||||
2. Of two of the kings of Israel, Nadab the son of Jeroboam, and Baasha the destroyer of Jeroboam's house, [[1 Kings 15#25..34]].
|
||||
|
||||
# Abijam's Reign. (b. c. 958.)
|
||||
|
||||
## Verses: 1 - 8
|
||||
1 Now in the eighteenth year of king Jeroboam the son of Nebat reigned Abijam over Judah. 2 Three years reigned he in Jerusalem. And his mother's name was Maachah, the daughter of Abishalom. 3 And he walked in all the sins of his father, which he had done before him: and his heart was not perfect with the Lord his God, as the heart of David his father. 4 Nevertheless for David's sake did the Lord his God give him a lamp in Jerusalem, to set up his son after him, and to establish Jerusalem: 5 Because David did that which was right in the eyes of the Lord, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite. 6 And there was war between Rehoboam and Jeroboam all the days of his life. 7 Now the rest of the acts of Abijam, and all that he did, are they not written in the book of the chronicles of the kings of Judah? And there was war between Abijam and Jeroboam. 8 And Abijam slept with his fathers; and they buried him in the city of David: and Asa his son reigned in his stead.
|
||||
|
||||
We have here a short account of the short reign of Abijam the son of Rehoboam king of Judah. He makes a better figure, [[2 Chronicles 13#1..22]], where we have an account of his war with Jeroboam, the speech which he made before the armies engaged, and the wonderful victory he obtained by the help of God. There he is called *Abijah-- My father is the Lord,* because no wickedness is there laid to his charge. But here, where we are told of his faults, *Jah,* the name of God, is, in disgrace to him, taken away from his name, and he is called *Abijam.* See [[Jeremiah 22#24]].
|
||||
|
||||
1. Few particulars are related concerning him.
|
||||
1. Here began his reign in the beginning of Jeroboam's eighteenth year; for Rehoboam reigned but seventeen, [[1 Kings 14#21]]. Jeroboam indeed survived Rehoboam, but Rehoboam's Abijah lived to succeed him and to be a terror to Jeroboam, while Jeroboam's Abijah (whom we read of [[1 Kings 14#1]]) died before him.
|
||||
2. He reigned scarcely three years, for he died before the end of Jeroboam's twentieth year, [[1 Kings 15#9]]. Being made proud and secure by his great victory over Jeroboam ([[2 Chronicles 13#21]]), God cut him off, to make way for his son Asa, who would be a better man.
|
||||
3. *His mother's name was Maachah, the daughter of Abishalom,* that is, Absalom, David's son, as I am the rather inclined to think because two other of Rehoboam's wives were his near relations ([[2 Chronicles 11#18]]), one the daughter of Jerimoth, David's son, and another the daughter of Eliab, David's brother. He took warning by his father not to marry strangers; yet thought it below him to marry his subjects, except they were of the royal family.
|
||||
4. He carried on his father's wars with Jeroboam. As there was continual war between Rehoboam and Jeroboam, not set battles (these were forbidden, [[1 Kings 12#24]]), but frequent encounters, especially upon the borders, one making incursions and reprisals on the other, so there was between Abijam and Jeroboam ([[1 Kings 15#7]]), till Jeroboam, with a great army, invaded him, and then Abijam, not being forbidden to act in his own defence, routed him, and weakened him, so that he compelled him to be quiet during the rest of his reign, [[2 Chronicles 13#20]].
|
||||
2. But, in general, we are told,
|
||||
1. That he was not like David, had no hearty affection for the ordinances of God, though, to serve his purpose against Jeroboam, he pleaded his possession of the temple and priesthood, as that upon which he valued himself, [[2 Chronicles 13#10..12]]. Many boast of their profession of godliness who are strangers to the power of it, and plead the truth of their religion who yet are not true to it. *His heart was not perfect with the Lord his God.* He seemed to have zeal, but he wanted sincerity; he began pretty well, but he fell off, and *walked in all the sins of his father,* followed his bad example, though he had seen the bad consequences of it. He that was all his days in war ought to have been so wise as to make and keep his peace with God, and not to make him his enemy, especially having found him so good a friend in his war with Jeroboam, [[2 Chronicles 13#18]]. *Let favour be shown to the wicked, yet will he not learn righteousness,* [[Isaiah 26#10]].
|
||||
2. That yet it was for David's sake that he was advanced, and continued upon the throne; it was *for his sake* ([[1 Kings 15#4..5]]) that God thus *set up his son after him;* not for his own sake, nor for the sake of his father, in whose steps he trod, *but for the sake of David,* whose example he would not follow. Note, It aggravates the sin of a degenerate seed that they fare the better for the piety of their ancestors and owe their blessings to it, and yet will not imitate it. They stand upon that ground, and yet despise it, and trample upon it, and unreasonably ridicule and oppose that which they enjoy the benefit of. The kingdom of Judah was supported,
|
||||
1. That David might have a lamp, pursuant to the divine ordination of *a lamp for his anointed,* [[Psalms 132#17]].
|
||||
2. That Jerusalem might be established, not only that the honours put upon it in David's and Solomon's time might be preserved to it, but that it might be reserved to the honours designed for it in after-times. The character here given of David is very great-- *that he did that which was right in the eyes of the Lord;* but the exception is very remarkable-- *save only in the matter of Uriah,* including both his murder and the debauching of his wife. That was a bad matter; it was a remaining blot upon his name, a bar in his escutcheon, and the reproach of it was not wiped away, though the guilt was. David was guilty of other faults, but they were nothing in comparison of that; yet even that being repented of, though it be mentioned for warning to others, did not prevail to throw him out of the covenant, nor to cut off the entail of the promise upon his seed.
|
||||
|
||||
# Asa's Reign. (b. c. 914.)
|
||||
|
||||
## Verses: 9 - 24
|
||||
9 And in the twentieth year of Jeroboam king of Israel reigned Asa over Judah. 10 And forty and one years reigned he in Jerusalem. And his mother's name was Maachah, the daughter of Abishalom. 11 And Asa did that which was right in the eyes of the Lord, as did David his father. 12 And he took away the sodomites out of the land, and removed all the idols that his fathers had made. 13 And also Maachah his mother, even her he removed from being queen, because she had made an idol in a grove; and Asa destroyed her idol, and burnt it by the brook Kidron. 14 But the high places were not removed: nevertheless Asa's heart was perfect with the Lord all his days. 15 And he brought in the things which his father had dedicated, and the things which himself had dedicated, into the house of the Lord, silver, and gold, and vessels. 16 And there was war between Asa and Baasha king of Israel all their days. 17 And Baasha king of Israel went up against Judah, and built Ramah, that he might not suffer any to go out or come in to Asa king of Judah. 18 Then Asa took all the silver and the gold that were left in the treasures of the house of the Lord, and the treasures of the king's house, and delivered them into the hand of his servants: and king Asa sent them to Benhadad, the son of Tabrimon, the son of Hezion, king of Syria, that dwelt at Damascus, saying, 19 There is a league between me and thee, and between my father and thy father: behold, I have sent unto thee a present of silver and gold; come and break thy league with Baasha king of Israel, that he may depart from me. 20 So Benhadad hearkened unto king Asa, and sent the captains of the hosts which he had against the cities of Israel, and smote Ijon, and Dan, and Abel-beth-maachah, and all Cinneroth, with all the land of Naphtali. 21 And it came to pass, when Baasha heard thereof, that he left off building of Ramah, and dwelt in Tirzah. 22 Then king Asa made a proclamation throughout all Judah; none was exempted: and they took away the stones of Ramah, and the timber thereof, wherewith Baasha had builded; and king Asa built with them Geba of Benjamin, and Mizpah. 23 The rest of all the acts of Asa, and all his might, and all that he did, and the cities which he built, are they not written in the book of the chronicles of the kings of Judah? Nevertheless in the time of his old age he was diseased in his feet. 24 And Asa slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoshaphat his son reigned in his stead.
|
||||
|
||||
We have here a short account of the reign of Asa; we shall find a more copious history of it [[2 Chronicles 14#1..16#14]] Here is,
|
||||
|
||||
1. The length of it: *He reigned forty-one years in Jerusalem,* [[1 Kings 15#10]]. In the account we have of the kings of Judah we find the number of the good kings and the bad ones nearly equal; but then we may observe, to our comfort, that the reign of the good kings was generally long, but that of the bad kings short, the consideration of which will make the state of God's church not altogether so bad within that period as it appears at first sight. Length of days is in Wisdom's right hand. *Honour thy father,* much more thy heavenly Father, *that thy days may be long.*
|
||||
2. The general good character of it ([[1 Kings 15#11]]): *Asa did that which was right in the eyes of the Lord,* and that is right indeed which is so in God's eyes; those are approved whom he commends. He did *as did David his father,* kept close to God, and to his instituted worship, was hearty and zealous for that, which gave him this honourable character, that he was like David, though he was not a prophet, or psalmist, as David was. If we come up to the graces of those that have gone before us it will be our praise with God, though we come short of their gifts. Asa was like David, though he was neither such a conqueror nor such an author; for *his heart was perfect with the Lord all his days* ([[1 Kings 15#14]]), that is, he was both cordial and constant in his religion. What he did for God he was sincere in, steady and uniform, and did it from a good principle, with a single eye to the glory of God.
|
||||
3. The particular instances of Asa's piety. His times were times of reformation. For,
|
||||
1. He removed that which was evil. There reformation begins; and a great deal of work of that kind his hand found to do. For, though it was but twenty years after the death of Solomon that he began to reign, yet very gross corruption had spread far and taken deep root. Immorality he first struck at: *He took away the sodomites out of the land,* suppressed the brothels; for how can either prince or people prosper while those cages of unclean and filthy birds, more dangerous than pest-houses, are suffered to remain? Then he proceeded against idolatry: *He removed all the idols,* even those *that his father had made,* [[1 Kings 15#12]]. His father having made them, he was the more concerned to remove them, that he might cut off the entail of the curse, and prevent the visiting of that iniquity upon him and his. Nay (which redounds much to his honour, and shows his heart was perfect with God), when he found idolatry in the court, he rooted it out thence, [[1 Kings 15#13]]. When it appeared that Maachah his mother, or rather his grandmother (but called his *mother* because she had the educating of him in his childhood), had an idol in a grove, though she was his mother, his grandmother,-- though, it is likely, she had a particular fondness for it,-- though, being old, she could not live long to patronise it,-- though she kept it for her own use only, yet he would by no means connive at her idolatry. Reformation must begin at home. Bad practices will never be suppressed in the country while they are supported in the court. Asa, in every thing else, will honour and respect his mother; he loves her well, but he loves God better, and (like the Levite, [[Deuteronomy 33#9]]) readily forgets the relation when it comes in competition with his duty. If she be an idolater,
|
||||
1. Her idol shall be destroyed, publicly exposed to contempt, defaced, and burnt to ashes *by the brook Kidron,* on which, it is probable, he strewed the ashes, in imitation of Moses ([[Exodus 32#20]]) and in token of his detestation of idolatry and his indignation at it wherever he found it. Let no remains of a court-idol appear.
|
||||
2. She shall be deposed, He removed her from being queen, or from the queen, that is, from conversing with his wife; he banished her from the court, and confined her to an obscure and private life. Those that have power are happy when thus they have hearts to use it well.
|
||||
2. He re-established that which was good ([[1 Kings 15#15]]): He *brought into the house of God the dedicated things* which he himself had vowed out of the spoils of the Ethiopians he had conquered, and which his father had vowed, but lived not to bring in pursuant to his vow. We must not only cease to do evil, but learn to do well, not only cast away the idols of our iniquity, but dedicate ourselves and our all to God's honour and glory. When those who, in their infancy, were by baptism devoted to God, make it their own act and deed to join themselves to him and vigorously employ themselves in his service, this is bringing in the dedicated things which they and their fathers have dedicated: it is necessary justice-- rendering to God the things that are his.
|
||||
6. The policy of his reign. He built cities himself, to encourage the increase of his people ([[1 Kings 15#23]]) and to invite others to him by the conveniences of habitation; and he was very zealous to hinder Baasha from building Ramah, because he designed it for the cutting off of communication between his people and Jerusalem and to hinder those who in obedience to God would come to worship there. An enemy must by no means be suffered to fortify a frontier town.
|
||||
5. The faults of his reign. In both the things for which he was praised he was found defective. The fairest characters are not without some *but* or other in them.
|
||||
1. Did he take away the idols? That was well; *but the high places were not removed* ([[1 Kings 15#14]]); therein his reformation fell short. He removed all images which were rivals with the true God or false representations of him; but the altars which were set up in high places, and to which those sacrifices were brought which should have been offered on the altar in the temple, those he suffered to stand, thinking there was no great harm in them, they having been used by good men before the temple was built, and being loth to disoblige the people, who had a kindness to them and were wedded to them both by custom and convenience; whereas in Judah and Benjamin, the only tribes under Asa's government which lay so near Jerusalem and the altars there, there was less pretence for them than in those tribes which lay more remote. They were against the law, which obliged them to worship *at one place,* [[Deuteronomy 12#11]]. They lessened men's esteem of the temple and the altars there, and were an open gap for idolatry to enter in at, while the people were so much addicted to it. It was not well that Asa, when his hand was in, did not remove these. *Nevertheless his heart was perfect with the Lord.* This affords us a comfortable note, That those may be found honest and upright with God, and be accepted of him, who yet, in some instances, come short of doing the good they might and should do. The perfection which is made the indispensable condition of the new covenant is not to be understood of sinlessness (then we were all undone), but sincerity.
|
||||
2. Did he bring in the dedicated things? That was well; but he afterwards alienated the dedicated things, when he took the gold and silver out of the house of God and sent them as a bribe to Benhadad, to hire him to break his league with Baasha, and, by making an inroad upon his country, to give him a diversion from the building of Ramah, [[1 Kings 15#18..19]]. Here he sinned,
|
||||
1. In tempting Benhadad to break his league, and so to violate the public faith. If he did wrong in doing it, as certainly he did, Asa did wrong in persuading him to do it.
|
||||
2. In that he could not trust God, who had done so much for him, to free him out of this strait, without using such indirect means to help himself.
|
||||
3. In taking the gold out of the treasury of the temple, which was not to be made use of but on extraordinary occasions. The project succeeded. Benhadad made a descent upon the land of Israel, which obliged Baasha to retire with his whole force from Ramah ([[1 Kings 15#20..21]]), which gave Asa a fair opportunity to demolish his works there, and the timber and stones served him for the building of some cities of his own, [[1 Kings 15#22]]. But, though the design prospered, we find it was displeasing to God; and though Asa valued himself upon the policy of it, and promised himself that it would effectually secure his peace, he was told by the prophet that he had done foolishly, and that *thenceforth he should have wars;* see [[2 Chronicles 16#7..9]].
|
||||
6. The troubles of his reign. For the most part he prospered; but,
|
||||
1. Baasha king of Israel was a very troublesome neighbour to him. He reigned twenty-four years, and all his days had war, more or less, with Asa, [[1 Kings 15#16]]. This was the effect of the division of the kingdoms, that they were continually vexing one another, and so weakened one another, which made them both an easier prey to the common enemy.
|
||||
2. In his old age he was himself afflicted with the gout: He was *diseased in his feet,* which made him less fit for business and peevish towards those about him.
|
||||
7. The conclusion of his reign. The acts of it were more largely recorded in the common history (to which reference is here had, [[1 Kings 15#23]]) than in this sacred one. He reigned long, but finished at last with honour, and left his throne to a successor no way inferior to him.
|
||||
|
||||
# The Reign of Nadab and Baasha. (b. c. 954.)
|
||||
|
||||
## Verses: 25 - 34
|
||||
25 And Nadab the son of Jeroboam began to reign over Israel in the second year of Asa king of Judah, and reigned over Israel two years. 26 And he did evil in the sight of the Lord, and walked in the way of his father, and in his sin wherewith he made Israel to sin. 27 And Baasha the son of Ahijah, of the house of Issachar, conspired against him; and Baasha smote him at Gibbethon, which belonged to the Philistines; for Nadab and all Israel laid siege to Gibbethon. 28 Even in the third year of Asa king of Judah did Baasha slay him, and reigned in his stead. 29 And it came to pass, when he reigned, that he smote all the house of Jeroboam; he left not to Jeroboam any that breathed, until he had destroyed him, according unto the saying of the Lord, which he spake by his servant Ahijah the Shilonite: 30 Because of the sins of Jeroboam which he sinned, and which he made Israel sin, by his provocation wherewith he provoked the Lord God of Israel to anger. 31 Now the rest of the acts of Nadab, and all that he did, are they not written in the book of the chronicles of the kings of Israel? 32 And there was war between Asa and Baasha king of Israel all their days. 33 In the third year of Asa king of Judah began Baasha the son of Ahijah to reign over all Israel in Tirzah, twenty and four years. 34 And he did evil in the sight of the Lord, and walked in the way of Jeroboam, and in his sin wherewith he made Israel to sin.
|
||||
|
||||
We are now to take a view of the miserable state of Israel, while the kingdom of Judah was happy under Asa's good government. It was threatened that they should be as *a reed shaken in the water* ([[1 Kings 14#15]]), and so they were, when, during the single reign of Asa, the government of their kingdom was in six or seven different hands, as we find in this and the following chapter. Jeroboam was upon the throne in the beginning of his reign and Ahab at the end of it, and between them were Nadab, Baasha, Elah, Zimri, Tibni, and Omri, undermining and destroying one another. This they got by deserting the house both of God and of David. Here we have,
|
||||
|
||||
1. The ruin and extirpation of the family of Jeroboam, according to the word of the Lord by Ahijah. His son Nadab succeeded him. If the death of his brother Abijah had had a due influence upon him to make him religious, and the honour done him at his death had engaged him to follow his good example, his reign might have been long and glorious; but he *walked in the way of his father* ([[1 Kings 15#26]]), kept up the worship of his calves, and forbade his subjects to go up to Jerusalem to worship, *sinned and made Israel to sin,* and therefore God brought ruin upon him quickly, in the second year of his reign. He was besieging Gibbethon, a city which the Philistines had taken from the Danites, and was endeavouring to re-take it; and there, in the midst of his army, did Baasha, with others, conspire against him and kill him, ([[1 Kings 15#27]]), and so little interest had he in the affections of his people that his army did not only not avenge his death, but chose his murderer for his successor. Whether Baasha did it upon a personal pique against Nadab, or to be avenged on the house of Jeroboam for some affront received from them, or whether under pretence of freeing his country from the tyranny of a bad prince, or whether merely from a principle of ambition, to make way for himself to the throne, does not appear; but he *slew him* and *reigned in his stead,* [[1 Kings 15#28]]. And the first thing he did when he came to the crown was to *cut off all the house of Jeroboam,* that he might the better secure himself and his own usurped government. He thought it not enough to imprison or banish them, but he destroyed them, left not only no males (as was foretold, [[1 Kings 14#10]]), but none that breathed. Herein he was barbarous, but God was righteous. Jeroboam's sin was punished ([[1 Kings 15#30]]); for those that provoke God do it *to their own confusion;* see [[Jeremiah 7#19]]. Ahijah's prophecy was accomplished ([[1 Kings 15#29]]); for no word of God shall fall to the ground. Divine threatenings are not bugbears.
|
||||
2. The elevation of Baasha. He shall be tried awhile, as Jeroboam was. Twenty-four years he reigned ([[1 Kings 15#33]]), but showed that it was not from any dislike to Jeroboam's sin that he destroyed his family, but from malice and ambition; for, when he had rooted out the sinner, he himself clave to the sin, and *walked in the way of Jeroboam* ([[1 Kings 15#34]]), though he had seen the end of that way; so strangely was his heart hardened with the deceitfulness of sin.
|
||||
@ -0,0 +1,68 @@
|
||||
# Chapter Introduction
|
||||
|
||||
This chapter relates wholly to the kingdom of Israel, and the revolutions of that kingdom-- many in a little time. The utter ruin of Jeroboam's family, after it had been twenty-four years a royal family, we read of in the foregoing chapter. In this chapter we have,
|
||||
|
||||
1. The ruin of Baasha's family, after it had been but twenty-six years a royal family, foretold by a prophet ([[1 Kings 16#1..7]]), and executed by Zimri, one of his captains, [[1 Kings 16#8..14]].
|
||||
2. The seven days' reign of Zimri, and his sudden fall, [[1 Kings 16#15..20]].
|
||||
3. The struggle between Omri and Tibni, and Omri's prevalency, and his reign, [[1 Kings 16#21..28]].
|
||||
4. The beginning of the reign of Ahab, of whom we shall afterwards read much, [[1 Kings 16#29..32]].
|
||||
5. The rebuilding of Jericho, [[1 Kings 16#34]]. All this while, in Judah, things went well.
|
||||
|
||||
# Ruin of Baasha's Family Foretold. (b. c. 931.)
|
||||
|
||||
## Verses: 1 - 14
|
||||
1 Then the word of the Lord came to Jehu the son of Hanani against Baasha, saying, 2 Forasmuch as I exalted thee out of the dust, and made thee prince over my people Israel; and thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, to provoke me to anger with their sins; 3 Behold, I will take away the posterity of Baasha, and the posterity of his house; and will make thy house like the house of Jeroboam the son of Nebat. 4 Him that dieth of Baasha in the city shall the dogs eat; and him that dieth of his in the fields shall the fowls of the air eat. 5 Now the rest of the acts of Baasha, and what he did, and his might, are they not written in the book of the chronicles of the kings of Israel? 6 So Baasha slept with his fathers, and was buried in Tirzah: and Elah his son reigned in his stead. 7 And also by the hand of the prophet Jehu the son of Hanani came the word of the Lord against Baasha, and against his house, even for all the evil that he did in the sight of the Lord, in provoking him to anger with the work of his hands, in being like the house of Jeroboam; and because he killed him. 8 In the twenty and sixth year of Asa king of Judah began Elah the son of Baasha to reign over Israel in Tirzah, two years. 9 And his servant Zimri, captain of half his chariots, conspired against him, as he was in Tirzah, drinking himself drunk in the house of Arza steward of his house in Tirzah. 10 And Zimri went in and smote him, and killed him, in the twenty and seventh year of Asa king of Judah, and reigned in his stead. 11 And it came to pass, when he began to reign, as soon as he sat on his throne, that he slew all the house of Baasha: he left him not one that pisseth against a wall, neither of his kinsfolks, nor of his friends. 12 Thus did Zimri destroy all the house of Baasha, according to the word of the Lord, which he spake against Baasha by Jehu the prophet, 13 For all the sins of Baasha, and the sins of Elah his son, by which they sinned, and by which they made Israel to sin, in provoking the Lord God of Israel to anger with their vanities. 14 Now the rest of the acts of Elah, and all that he did, are they not written in the book of the chronicles of the kings of Israel?
|
||||
|
||||
Here is,
|
||||
|
||||
1. The ruin of the family of Baasha foretold. He was a man likely enough to have raised and established his family-- active, politic, and daring; but he was an idolater, and this brought destruction upon his family.
|
||||
1. God sent him warning of it before.
|
||||
1. That, if he were thereby wrought upon to repent and reform, the ruin might be prevented; for God threatens, that he may not strike, as one that desires not the death of sinners.
|
||||
2. That, if not, it might appear that the destruction when it did come, whoever might be instruments of it, was the act of God's justice and the punishment of sin.
|
||||
2. The warning was sent by *Jehu the son of Hanani.* The father was a seer, or prophet, at the same time ([[2 Chronicles 16#7]]), and was sent to Asa king of Judah; but the son, who was young and more active, was sent on this longer and more dangerous expedition to Baasha king of Israel. *Juniores ad labores-- Toil and adventure are for the young.* This Jehu was a prophet and the son of a prophet. Prophecy, thus happily entailed, was worthy of so much the more honour. This Jehu continued long in his usefulness, for we find him reproving Jehoshaphat ([[2 Chronicles 19#2]]) above forty years after, and writing the annals of that prince, [[2 Chronicles 20#34]]. The message which this prophet brought to Baasha is much the same with that which Ahijah sent to Jeroboam by his wife.
|
||||
1. He reminds Baasha of the great things God had done for him ([[1 Kings 16#2]]): *I exalted thee out of the dust* to the *throne of glory,* a great instance of the divine sovereignty and power, [[1 Samuel 2#8]]. Baasha seemed to have raised himself by his own treachery and cruelty, yet there was a hand of Providence in it, to bring about God's counsel, concerning Jeroboam's house; and God's owning his advancement as his act and deed does by no means amount to the patronising of his ambition and treachery. It is God that puts power into bad men's hands, which he makes to serve his good purposes, notwithstanding the bad use they make of it. *I made thee prince over my people.* God calls Israel his people still, though wretchedly corrupted, because they retained the covenant of circumcision, and there were many good people among them; it was not till long after that they were called *Loammi, not a people,* [[Hosea 1#9]].
|
||||
2. He charges him with high crimes and misdemeanours,
|
||||
1. That he had caused *Israel to sin,* had seduced God's subjects from their allegiance and brought them to pay to dunghill-deities the homage due to him only, and herein he had *walked in the way of Jeroboam* ([[1 Kings 16#2]]), and been *like his house,*[[1 Kings 16#7]].
|
||||
2. That he had himself *provoked God to anger with the work of his hands,* that is, by worshipping images, the *work of men's hands;* though perhaps others made them, yet he served them and thereby avowed the making of them, and they are therefore called the *work of his hands.*
|
||||
3. That he had *destroyed the house of Jeroboam* ([[1 Kings 16#7]]), *because he killed him,* namely, Jeroboam's son and all his: if he had done that with an eye to God, to his will and glory, and from a holy indignation against the sins of Jeroboam and his house, he would have been accepted and applauded as a minister of God's justice; but, as he did it, he was only the tool of God's justice, but a servant to his own lusts, and is justly punished for the malice and ambition which actuated and governed him in all he did. Note, Those who are in any way employed in denouncing or executing the justice of God (magistrates or ministers) are concerned to do it from a good principle and in a holy manner, lest it turn into sin to them and they make themselves obnoxious by it.
|
||||
3. He foretels the same destruction to come upon his family which he himself had been employed to bring upon the family of Jeroboam, [[1 Kings 16#3..4]]. Note, Those who resemble others in their sins may expect to resemble them in their plagues, especially those who seem zealous against such sins in others as they allow themselves in; the house of Jehu was reckoned with for the blood of the house of Ahab, [[Hosea 1#4]].
|
||||
2. A reprieve granted for some time, so long that Baasha himself dies in peace, and is buried with honour in his own royal city ([[1 Kings 16#6]]), so far is he from being a prey either to the dogs or to the fowls, which yet was threatened to his house, [[1 Kings 16#4]]. He lives not either to see or feel the punishment threatened, yet he was himself the greatest delinquent. Certainly there must be a future state, in which impenitent sinners will suffer in their own persons, and not escape, as often they do in this world. Baasha died under no visible stroke of divine vengeance for aught that appears, but *God laid up his iniquity for his children,* as Job speaks, [[Job 21#19]]. Thus he often visits sin. Observe, Baasha is punished by the destruction of his children after his death, and his children are punished by the abuse of their bodies after their death; that is the only thing which the threatening specifies ([[1 Kings 16#4]]), that the dogs and the fowls of the air should eat them, as if herein were designed a tacit intimation that there are punishments after death, when death has done its worst, which will be the sorest punishments and are most to be dreaded; these judgments on the body and posterity signified judgments on the soul when separated from the body, by him who, *after he has killed, has power to cast into hell.*
|
||||
3. Execution done at last. Baasha's son Elah, like Jeroboam's son Nadab, reigned two years, and then was slain by Zimri, one of his own soldiers, as Nadab was by Baasha; so like was his house made to that of Jeroboam, as was threatened, [[1 Kings 16#3]]. Because his idolatry was like his, and one of the sins for which God contended with him being the destruction of Jeroboam's family, the more the destruction of his own resembled that, the nearer did the punishment resemble the sin, as face answers to face in a glass.
|
||||
1. As then, so now, the king himself was first slain, but Elah fell more ingloriously than Nadab. Nadab was slain in the field of action and honour, he and his army then besieging Gibbethon ([[1 Kings 15#27]]); but the siege being then raised upon that disaster, and the city remaining still in the Philistines' hands, the army of Israel was now renewing the attempt ([[1 Kings 16#15]]) and Elah should have been with them to command in chief, but he loved his own ease and safety better than his honour or duty, or the public good, and therefore staid behind to take his pleasure; and, when he was *drinking himself drunk in his servant's house,* Zimri killed him, [[1 Kings 16#9..10]]. Let it be a warning to drunkards, especially to those who designedly drink themselves drunk, that they know not but death may surprise them in that condition.
|
||||
1. Death comes easily upon men when they are drunk. Besides the chronic diseases which men frequently bring themselves into by hard drinking, and which cut them off in the midst of their days, men in that condition are more easily overcome by an enemy, as Amnon by Absalom, and are liable to more bad accidents, being unable to help themselves,
|
||||
2. Death comes terribly upon men in that condition. Finding them in the act of sin, and incapacitated for any act of devotion, that day *comes upon them unawares* ([[Luke 21#34]]), like a thief.
|
||||
2. As then, so now, the whole family was cut off, and rooted out. The traitor was the successor, to whom the unthinking people tamely submitted, as if it were all one to them what kind they had, so that they had one. The first thing Zimri did was to *slay all the house of Baasha;* thus he held by cruelty what he got by treason. His cruelty seems to have extended further than Baasha's did against the house of Jeroboam, for he left to Elah *none of his kinsfolks or friends* ([[1 Kings 16#11]]), *none of his avengers* (so the word is), none that were likely to avenge his death; yet divine justice soon avenged it so remarkably that it was used as a proverb long after, *Had Zimri peace who slew his master?*[[2 Kings 9#31]]. In this,
|
||||
1. The word of God was fulfilled, [[1 Kings 16#12]].
|
||||
2. The sins of Baasha and Elah were reckoned for, with which they *provoked God by their vanities,* [[1 Kings 16#13]]. Their idols are called their *vanities,* for they cannot profit nor help. Miserable are those whose deities are vanities.
|
||||
|
||||
# Zimri's Death; Reign of Omri. (b. c. 929.)
|
||||
|
||||
## Verses: 15 - 28
|
||||
15 In the twenty and seventh year of Asa king of Judah did Zimri reign seven days in Tirzah. And the people were encamped against Gibbethon, which belonged to the Philistines. 16 And the people that were encamped heard say, Zimri hath conspired, and hath also slain the king: wherefore all Israel made Omri, the captain of the host, king over Israel that day in the camp. 17 And Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah. 18 And it came to pass, when Zimri saw that the city was taken, that he went into the palace of the king's house, and burnt the king's house over him with fire, and died, 19 For his sins which he sinned in doing evil in the sight of the Lord, in walking in the way of Jeroboam, and in his sin which he did, to make Israel to sin. 20 Now the rest of the acts of Zimri, and his treason that he wrought, are they not written in the book of the chronicles of the kings of Israel? 21 Then were the people of Israel divided into two parts: half of the people followed Tibni the son of Ginath, to make him king; and half followed Omri. 22 But the people that followed Omri prevailed against the people that followed Tibni the son of Ginath: so Tibni died, and Omri reigned. 23 In the thirty and first year of Asa king of Judah began Omri to reign over Israel, twelve years: six years reigned he in Tirzah. 24 And he bought the hill Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of Shemer, owner of the hill, Samaria. 25 But Omri wrought evil in the eyes of the Lord, and did worse than all that were before him. 26 For he walked in all the way of Jeroboam the son of Nebat, and in his sin wherewith he made Israel to sin, to provoke the Lord God of Israel to anger with their vanities. 27 Now the rest of the acts of Omri which he did, and his might that he showed, are they not written in the book of the chronicles of the kings of Israel? 28 So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead.
|
||||
|
||||
Solomon observes ([[Proverbs 28#2]]) that *for the transgression of a land many were the princes thereof* (so it was here in Israel), *but by a man of understanding the state thereof shall be prolonged*-- so it was with Judah at the same time under Asa. When men forsake God they are out of the way of rest and establishment. Zimri, and Tibni, and Omri, are here striving for the crown. Proud aspiring men ruin one another, and involve others in the ruin. These confusions end in the settlement of Omri; we must therefore take him along with us through this part of the story.
|
||||
|
||||
1. How he was chosen, as the Roman emperors often were, by the army in the field, now encamped before Gibbethon. Notice was soon brought thither that Zimri had slain their king ([[1 Kings 16#16]]) and set up himself in Tirzah, the royal city, whereupon they chose Omri king in the camp, that they might without delay avenge the death of Elah upon Zimri. Though he was idle and intemperate, yet he was their king, and they would not tamely submit to his murderer, nor let the treason go unpunished. They did not attempt to avenge the death of Nadab upon Baasha, perhaps because the house of Baasha had ruled with more gentleness than the house of Jeroboam; but Zimri shall feel the resentments of the provoked army. The siege of Gibbethon is quitted (Philistines are sure to gain when Israelites quarrel) and Zimri is prosecuted.
|
||||
2. How he conquered Zimri, who is said to have reigned seven days ([[1 Kings 16#15]]), so long before Omri was proclaimed king and himself proclaimed traitor; but we may suppose it was a longer time before he died, for he continued long enough to show his inclination to the way of Jeroboam, and to make himself obnoxious to the justice of God by supporting his idolatry, [[1 Kings 16#19]]. Tirzah was a beautiful city, but not fortified, so that Omri soon made himself master of it ([[1 Kings 16#17]]), forced Zimri into the palace, which being unable to defend, and yet unwilling to surrender, he burnt, and himself in it, [[1 Kings 16#18]]. Unwilling that his rival should ever enjoy that sumptuous palace, he burnt it; and fearing that if he fell into the hands of the army, either alive or dead, he should be ignominiously treated, he burnt himself in it. See what desperate practices men's wickedness sometimes brings them to, and how it hurries them into their own ruin; see the disposition of incendiaries, who set palaces and kingdoms on fire, though they are themselves in danger of perishing in the flame.
|
||||
3. How he struggled with Tibni, and at length got clear of him: *Half of the people followed this Tibni* ([[1 Kings 16#21]]), probably those who were in Zimri's interest, with whom others joined, who would not have a king chosen in the camp (lest he should rule by the sword and a standing army), but in a convention of the states. The contest between these two lasted some years, and, it is likely, cost a great deal of blood on both sides, for it was in the twenty-seventh year of Asa that Omri was first elected ([[1 Kings 16#15]]) and thence the twelve years of his reign are to be dated; but it was not till the thirty-first year of Asa that he began to reign without a rival; then Tibni died, it is likely in battle, *and Omri reigned,* [[1 Kings 16#22]]. Sir Walter Raleigh, in his History of the World (2.19.6), enquires here why it was that in all these confusions and revolutions of the kingdom of Israel they never thought of returning to the house of David, and uniting themselves again to Judah, *for then it was better with them than now;* and he thinks the reason was because the kings of Judah assumed a more absolute, arbitrary, and despotic power than the kings of Israel. It was the heaviness of the yoke that they complained of when they first revolted from the house of David, and the dread of that made them ever after averse to it, and attached to kings of their own, who ruled more by law and the rules of a limited monarchy.
|
||||
4. How he reigned when he was at length settled on the throne.
|
||||
1. He made himself famous by building Samaria, which, ever after, was the royal city of the kings of Israel (the palace at Tirzah being burnt), and in process of time grew so considerable that it gave name to the middle part of Canaan (which lay between Galilee on the north and Judea on the south) and to the inhabitants of that country, who were called *Samaritans.* He bought the ground for *two talents of silver,* somewhat more than 700*l.* of our money, for a talent was 353*l.* 11*s.* 10 1/2*d.* Perhaps Shemer, who sold him the ground, let him have it considerably the cheaper upon condition that the city should be called after his name, for otherwise it would have borne the name of the purchaser; it was called *Samaria,* or *Shemeren* (as it is in the Hebrew), from Shemer, the former owner, [[1 Kings 16#24]]. The kings of Israel changed their royal seats, Shechem first, then Tirzah, now Samaria; but the kings of Judah were constant to Jerusalem, the city of God. Those that cleave to the Lord fix, but those that leave him ever wander.
|
||||
2. He made himself infamous by his wickedness; for *he did worse than all that were before him,* [[1 Kings 16#25]]. Though he was brought to the throne with much difficulty, and Providence had remarkably favoured him in his advancement, yet he was more profane, or more superstitious, and a greater persecutor, than either of the houses of Jeroboam or Baasha. He went further than they had done in *establishing iniquity by a law,* and forcing his subjects to comply with him in it; for we read of the statutes of Omri, the keeping of which made *Israel a desolation,* [[Micah 6#16]]. Jeroboam caused Israel to sin by temptation, example, and allurement; but Omri did it by compulsion.
|
||||
5. How he ended his reign, [[1 Kings 16#27]]. He was in some repute for the might which he showed. Many a bad man has been a stout man. He died in his bed, as did Jeroboam and Baasha themselves; but, like them, left it to his posterity to fill up the measure, and then pay off the scores, of his iniquity.
|
||||
|
||||
# Ahab's Reign. (b. c. 925.)
|
||||
|
||||
## Verses: 29 - 34
|
||||
29 And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. 30 And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. 31 And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. 32 And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. 33 And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. 34 In his days did Hiel the Beth-elite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun.
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We have here the beginning of the reign of Ahab, of whom we have more particulars recorded than of any of the kings of Israel. We have here only a general idea given us of him, as the worst of all the kings, that we may expect what the particulars will be. He reigned twenty-two years, long enough to do a great deal of mischief.
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1. He exceeded all his predecessors in wickedness, *did evil above all that were before him* ([[1 Kings 16#30]]), and, as if it were done with a particular enmity both to God and Israel, to affront him and ruin them, it is said, *He did more* purposely *to provoke the Lord God of Israel to anger,* and, consequently, to send judgments on his land, *than all the kings of Israel that were before him,* [[1 Kings 16#33]]. It was bad with the people when every successive king was worse than his predecessor. What would they come to at last? He had seen the ruin of other wicked kings and their families; yet, instead of taking warning, his heart was hardened and enraged against God by it. He thought it *a light thing to walk in the sins of Jeroboam,* [[1 Kings 16#31]]. It was nothing to break the second commandment by image-worship, he would set aside the first also by introducing other gods; his little finger should fall heavier upon God's ordinances than Jeroboam's loins. Making light of less sins makes way for greater, and those that endeavour to extenuate other people's sins will but aggravate their own.
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2. He married a wicked woman, who he knew would bring in the worship of Baal, and seemed to marry her with that design. *As if it had been a light thing to walk in the sins of Jeroboam, he took to wife Jezebel* ([[1 Kings 16#31]]), a zealous idolater, extremely imperious and malicious in her natural temper, addicted to witchcrafts and whoredoms ([[2 Kings 9#22]]), and every way vicious. The false prophetess spoken of [[Revelation 2#20]] is there called *Jezebel,* for a wicked woman could not be called by a worse name than hers; what mischiefs she did, and what mischief at last befel her ([[2 Kings 9#33]]), we shall find in the following story; this one strange wife debauched Israel more than all the strange wives of Solomon.
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3. He set up the worship of Baal, forsook the God of Israel and served the god of the Sidonians, Jupiter instead of Jehovah, the sun (so some think), a deified hero of the Phoenicians (so others): he was weary of the golden calves, and thought they had been worshipped long enough; such vanities were they that those who had been fondest of them at length grew sick of them, and, like adulterers, much have variety. In honour of this mock deity, whom they called *Baal-- lord,* and for the convenience of his worship,
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1. Ahab built a temple in Samaria, the royal city, because the temple of God was in Jerusalem, the royal city of the other kingdom. He would have Baal's temple near him, that he might the better frequent it, protect it, and put honour upon it.
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2. He reared an altar in that temple, on which to offer sacrifice to Baal, by which they acknowledged their dependence upon him and sought his favour. O the stupidity of idolaters, who are at a great expense to make one their friend whom they might have chosen whether they would make a god of or no!
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3. He made a grove about his temple, either a natural one, by planting shady trees there, or, if those would be too long in growing, an artificial one in imitation of it; for it is not said he *planted,* but he *made* a grove, something that answered the intention, which was to conceal and so countenance the abominable impurities that were committed in the filthy worship of Baal. *Lucus, a lucendo, quia non lucet*-- *He that doeth evil hateth the light.*
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4. One of his subjects, in imitation of his presumption, ventured to build Jericho, in defiance of the curse Joshua had long since pronounced on him that should attempt it, [[1 Kings 16#34]]. It comes in as an instance of the height of impiety to which men had arrived, especially at Bethel, where one of the calves was, for of that city this daring sinner was. Observe,
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1. How ill he did. Like Achan he meddled with the accursed thing, turned that to his own use which was devoted to God's honour. He began to build, in defiance of the curse well known in Israel, jesting with it perhaps as a bugbear, or fancying its force worn out by length of time, for it was above 500 years since it was pronounced, [[Joshua 6#26]]. He went on to build, in defiance of the execution of the curse in part; for, though his eldest son died when he began, yet he would proceed in contempt of God and his wrath revealed from heaven against his ungodliness.
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2. How ill he sped. He built for his children, but God wrote him childless; his eldest son died when he began, the youngest when he finished, and all the rest (it is supposed) between. Note, Those whom God curses are cursed indeed; none ever hardened his heart against God and prospered. God keep us back from presumptuous sins, those great transgressions!
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@ -0,0 +1,78 @@
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# Chapter Introduction
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So sad was the character both of the princes and people of Israel, as described in the foregoing chapter, that one might have expected God would cast off a people that had so cast him off; but, as an evidence to the contrary, never was Israel so blessed with a good prophet as when it was so plagued with a bad king. Never was king so bold to sin as Ahab; never was prophet so bold to reprove and threaten as Elijah, whose story begins in this chapter and is full of wonders. Scarcely any part of the Old-Testament history shines brighter than this history of the spirit and power of Elias; he only, of all the prophets, had the honour of Enoch, the first prophet, to be translated, that he should not see death, and the honour of Moses, the great prophet, to attend our Saviour in his transfiguration. Other prophets prophesied and wrote, he prophesied and acted, but wrote nothing; but his actions cast more lustre on his name than their writings did on theirs. In this chapter we have,
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1. His prediction of a famine in Israel, through the want of rain, [[1 Kings 17#1]].
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2. The provision made for him in that famine,
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1. By the ravens at the brook Cherith, [[1 Kings 17#2..7]].
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2. When that failed, by the widow at Zarephath, who received him in the name of a prophet and had a prophet's reward; for
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1. He multiplied her meal and her oil, [[1 Kings 17#8..16]].
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2. He raised her dead son to life, [[1 Kings 17#17..24]]. Thus his story begins with judgments and miracles, designed to awaken that stupid generation that had to deeply corrupted themselves.
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# Elijah's First Prophecy; Elijah Fed by Ravens. (b. c. 910.)
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## Verses: 1 - 7
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1 And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 2 And the word of the Lord came unto him, saying, 3 Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before Jordan. 4 And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there. 5 So he went and did according unto the word of the Lord: for he went and dwelt by the brook Cherith, that is before Jordan. 6 And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook. 7 And it came to pass after a while, that the brook dried up, because there had been no rain in the land.
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The history of Elijah begins somewhat abruptly. Usually, when a prophet enters, we have some account of his parentage, are told whose son he was and of what tribe; but Elijah drops (so to speak) out of the clouds, as if, like Melchisedek, he were without father, without mother, and without descent, which made some of the Jews fancy that he was an angel sent from heaven; but the apostle has assured us that *he was a man subject to like passions as we are* ([[James 5#17]]), which perhaps intimates, not only that he was liable to the common infirmities of human nature, but that, by his natural temper, he was a man of strong passions, more hot and eager than most men, and therefore the more fit to deal with the daring sinners of the age he lived in: so wonderfully does God suit men to the work he designs them for. Rough spirits are called to rough services. The reformation needed such a man as Luther to break the ice. Observe,
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1. The prophet's name: *Elijahu-- "My God Jehovah is he*" (so it signifies), "is he who sends me and will own me and bear me out, is he to whom I would bring Israel back and who alone can effect that great work."
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2. His country: He was *of the inhabitants of Gilead,* on the other side Jordan, either of the tribe of Gad or the half of Manasseh, for Gilead was divided between them; but whether a native of either of those tribes is uncertain. The obscurity of his parentage was no prejudice to his eminency afterwards. We need not enquire whence men are, but what they are: if it be a good thing, no matter though it come out of Nazareth. Israel was sorely wounded when God sent them this balm from Gilead and this physician thence. He is called a *Tishbite* from Thisbe, a town in that country. Two things we have an account of here in the beginning of his story:--
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1. How he foretold a famine, a long and grievous famine, with which Israel should be punished for their sins. That fruitful land, for want of rain, should be turned into barrenness, for the iniquity of those that dwelt therein. He went and told Ahab this; did not whisper it to the people, to make them disaffected to the government, but proclaimed it to the king, in whose power it was to reform the land, and so to prevent the judgment. It is probable that he reproved Ahab for his idolatry and other wickedness, and told him that unless he repented and reformed this judgment would be brought upon his land. There should be *neither dew nor rain for some years,* none but *according to my word,* that is, "Expect none till you hear from me again." The apostle teaches us to understand this, not only of the word of prophecy, but the word of prayer, which turned the key of the clouds, [[James 5#17..18]]. He prayed earnestly (in a holy indignation at Israel's apostasy, and a holy zeal for the glory of God, whose judgments were defied) *that it might not rain;* and, according to his prayers, the heavens became as brass, till he *prayed again that it might rain.* In allusion to this story it is said of God's witnesses ([[Revelation 11#6]]), *These have power to shut heaven, that it rain not in the days of their prophecy.* Elijah lets Ahab know,
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1. That *the Lord Jehovah* is the *God of Israel,* whom he had forsaken.
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2. That he is a *living God,* and not like the gods he worshipped, which were dead dumb idols.
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3. That he himself was God's servant in office, and a messenger sent from him: "It is he *before whom I stand,* to minister to him," or "whom I now represent, in whose stead I stand, and in whose name I speak, in defiance of the prophets of Baal and the groves."
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4. That, notwithstanding the present peace and prosperity of the kingdom of Israel, God was displeased with them for their idolatry and would chastise them for it by the want of rain (which, when he withheld it, it was not in the power of the gods they served to bestow; for *are there any of the vanities of the heathen that can give rain?* [[Jeremiah 14#22]]), which would effectually prove their impotency, and the folly of those who left the living God, to make their court to such as could do neither good nor evil; and this he confirms with a solemn oath-- *As the Lord God of Israel liveth,* that Ahab might stand the more in awe of the threatening, the divine life being engaged for the accomplishment of it.
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5. He lets Ahab know what interest he had in heaven: It shall be *according to my word.* With what dignity does he speak when he speaks in God's name, as one who well understood that commission of a prophet ([[Jeremiah 1#10]]), *I have set thee over the nations and over the kingdoms.* See the power of prayer and the truth of God's word; for he performeth the counsel of his messengers.
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2. How he was himself taken care of in that famine.
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1. How he was hidden. God bade him *go and hide himself by the brook Cherith,* [[1 Kings 17#3]]. This was intended, not so much for his preservation, for it does not appear that Ahab immediately sought his life, but as a judgment to the people, to whom, if he had publicly appeared, he might have been a blessing both by his instructions and his intercession, and so have shortened the days of their calamity; but God had determined it should last three years and a half, and therefore, so long, appointed Elijah to abscond, that he might not be solicited to revoke the sentence, the execution of which he had said should be *according to his word.* When God *speaks concerning a nation, to pluck up and destroy,* he finds some way or other to remove those that would stand in the gap to turn away his wrath. It bodes ill to a people when good men and good ministers are ordered to hide themselves. When God intended to *send rain upon the earth* then he bade Elijah go and *show himself to Ahab,* [[1 Kings 18#1]]. For the present, in obedience to the divine command, he went and dwelt all alone in some obscure unfrequented place, where he was not discovered, probably among the reeds of the brook. If Providence calls us to solitude and retirement, it becomes us to acquiesce; when we cannot be useful we must be patient, and when we cannot work for God we must sit still quietly for him.
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2. How he was fed. Though he could not work there, having nothing to do but to meditate and pray (which would help to prepare him for his usefulness afterwards), yet he shall eat, for he is in the way of his duty, and *verily he shall be fed, in the day of famine he shall be satisfied.* When the woman, the church, is *driven into the wilderness,* care is taken that she be fed and nourished there, time, times, and half a time, that is, three years and a half, which was just the time of Elijah's concealment. See [[Revelation 12#6]]; [[Revelation 12#14]]. Elijah must drink of the brook, and the ravens were appointed to *bring him meat* ([[1 Kings 17#4]]) and did so, [[1 Kings 17#6]]. Here,
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1. The provision was plentiful, and good, and constant, bread and flesh twice a day, daily bread and food convenient. We may suppose that he fared not so sumptuously as the prophets of the groves, who *did eat at Jezebel's table* ([[1 Kings 18#19]]), and yet better than the rest of the Lord's prophets, whom Obadiah fed with bread and water, [[1 Kings 18#4]]. It ill becomes God's servants, especially his servants the prophets, to be nice and curious about their food and to affect dainties and varieties; if nature be sustained, no matter though the palate be not pleased; instead of envying those who have daintier fare, we should think how many there are, better than we, who live comfortably upon coarser fare and would be glad of our leavings. Elijah had but one meal brought him at a time, every morning and every evening, to teach him not to take thought for the morrow. Let those who have but from hand to mouth learn to live upon Providence, and trust it for *the bread of the day in the day;* thank God for bread this day, and let to-morrow bring bread with it.
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2. The caterers were very unlikely; the *ravens* brought it to him. Obadiah, and others in Israel that had not bowed the knee to Baal, would gladly have entertained Elijah; but he was a man by himself, and must be fed in an extraordinary way. He was a figure of John the baptist, whose meat was locusts and wild honey. God could have sent angels to minister to him, as he did afterwards ([[1 Kings 19#5]]) and as he did to our Saviour ([[Matthew 4#11]]), but he chose to send by winged messengers of another nature, to show that when he pleases he can serve his own purposes by the meanest creatures as effectually as by the mightiest. If it be asked whence the ravens had this provision, how and where it was cooked, and whether they came honestly by it, we must answer, as Jacob did ([[Genesis 27#20]]), *The Lord our God brought it to them,* whose the earth is and the fulness thereof, the world and those that dwell therein. But why ravens?
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1. They are birds of prey, ravenous devouring creatures, more likely to have taken his meat from him, or to have picked out his eyes ([[Proverbs 30#17]]); but thus Samson's riddle is again unriddled, *Out of the eater comes forth meat.*
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2. They are unclean creatures.*Every raven after his kind* was, by the law, forbidden to be eaten ([[Leviticus 11#15]]), yet Elijah did not think the meat they brought ever the worse for that, but ate and gave thanks, asking no question for conscience' sake. Noah's dove was to him a more faithful messenger than his raven; yet here the ravens are faithful and constant to Elijah.
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3. Ravens feed on insects and carrion themselves, yet they brought the prophet man's meat and wholesome food. It is a pity that those who bring the bread of life to others should themselves take up with *that which is not bread.*
|
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4. Ravens could bring but a little, and broken meat, yet Elijah was content with such things as he had, and thankful that the was fed, though not feasted.
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5. Ravens neglect their own young ones, and do not feed them; yet when God pleases they shall feed his prophet. Young lions and young ravens may lack, and suffer hunger, but not those that fear the Lord, [[Psalms 34#10]].
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6. Ravens are themselves fed by special providence ([[Job 38#41]]; [[Psalms 147#9]]), and now they fed the prophet. Have we experienced God's special goodness to us and ours? Let us reckon ourselves obliged thereby to be kind to those that are his, for his sake. Let us learn hence, *First,* To acknowledge the sovereignty and power of God over all the creatures; he can make what use he pleases of them, either for judgment or mercy. *Secondly,* To encourage ourselves in God in the greatest straits, and never to distrust him. He that could furnish a table in the wilderness, and make ravens purveyors, cooks, and servitors to his prophet, is able to supply all our need according to his riches in glory.
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Thus does Elijah, for a great while, *eat his morsels alone,* and his provision of water, which he has in an ordinary way from the brook, fails him before that which he has by miracle. The powers of nature are limited, but not the powers of the God of nature. Elijah's brook dried up ([[1 Kings 17#7]]) *because there was no rain.* If the heavens fail, earth fails of course; such are all our creature-comforts; we lose them when we most need them, like the brooks in summer, [[Job 6#15]]. But there is *a river which makes glad the city of God* and which never runs dry ([[Psalms 46#4]]), *a well of water that springs up to eternal life.* Lord, give us that living water!
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|
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|
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# The Widow of Zarephath. (b. c. 908.)
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|
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## Verses: 8 - 16
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8 And the word of the Lord came unto him, saying, 9 Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. 10 So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. 11 And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. 12 And she said, As the Lord thy God liveth, I have not a cake, but a handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. 13 And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. 14 For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. 15 And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 16 And the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the Lord, which he spake by Elijah.
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|
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We have here an account of the further protection Elijah was taken under, and the further provision made for him in his retirement. *At destruction and famine he shall laugh* that has God for his friend to guard and maintain him. The brook Cherith is dried up, but God's care of his people, and kindness to them, never slacken, never fail, but are still the same, are still continued and drawn out to those that know him, [[Psalms 36#10]]. When the brook was dried up Jordan was not; why did not God send him thither? Surely because he would show that he has a variety of ways to provide for his people and is not tied to any one. God will now provide for him where he shall have some company and opportunity of usefulness, and not be, as he had been, buried alive. Observe,
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|
||||
1. The place he is sent to, to *Zarephath,* or *Sarepta,* a city of Sidon, out of the borders of the land of Israel, [[1 Kings 17#9]]. Our Saviour takes notice of this as an early and ancient indication of the favour of God designed for the poor Gentiles, in the fulness of time, [[Luke 4#25..26]]. *Many widows were in Israel in the days of Elias,* and some, it is likely, that would have bidden him welcome to their houses; yet he is sent to honour and bless with his presence a city of Sidon, a Gentile city, and so becomes (says Dr. Lightfoot) *the first prophet of the Gentiles.* Israel had corrupted themselves with the idolatries of the nations and become worse than they; justly therefore is *the casting off of them the riches of the world.* Elijah was hated and driven out by his countrymen; therefore, lo, he turns to the Gentiles, as the apostles were afterwards ordered to do, [[Acts 18#6]]. But why to a city of Sidon? Perhaps because the worship of Baal, which was now the crying sin of Israel, came lately thence with Jezebel, who was a Sidonian ([[1 Kings 16#31]]); therefore thither he shall go, that thence may be fetched the destroyer of that idolatry, "Even out of Sidon have I called my prophet, my reformer." Jezebel was Elijah's greatest enemy; yet, to show her the impotency of her malice, God will find a hiding-place for him even in her country. Christ never went among the Gentiles except once *into the coast of Sidon,* [[Matthew 15#21]].
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2. The person that is appointed to entertain him, not one of the rich merchants or great men, of Sidon, not such a one as Obadiah, that was governor of Ahab's house and fed the prophets; but a poor widow woman, destitute and desolate, is commanded (that is, is made both able and willing) to sustain him. It is God's way, and it is his glory, to make use of the *weak and foolish things of the world* and put honour upon them. He is, in a special manner, the widows' God, and feeds them, and therefore they must study what they shall render to him.
|
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3. The provision made for him there. Providence brought the widow woman to meet him very opportunely at the gate of the city ([[1 Kings 17#10]]), and, by what is here related of what passed between Elijah and her, we find,
|
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1. Her case and character; and it appears,
|
||||
1. That she was very poor and necessitous. She had nothing to live upon but a handful of meal and a little oil, needy at the best, and now, by the general scarcity, reduced to the last extremity. When she has eaten the little she has, for aught she yet sees, she must die for want, she and her son, [[1 Kings 17#12]]. She had no fuel but the sticks she gathered in the streets, and, having no servant, she must gather them herself ([[1 Kings 17#10]]), being thus more in a condition to receive alms than give entertainment. To her Elijah was sent, that he might still live upon Providence as much as he did when the ravens fed him. It was in compassion to the low estate of his handmaiden that God sent the prophet to her, not to beg of her, but to board with her, and he would pay well for his table.
|
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2. That she was very humble and industrious. He found her gathering sticks, and preparing to bake her own bread, [[1 Kings 17#10]]; [[1 Kings 17#12]]. Her mind was brought to her condition, and she complained not of the hardship she was brought to, nor quarrelled with the divine Providence for withholding rain, but accommodated herself to it as well as she could. Such as are of this temper in a day of trouble are best prepared for honour and relief from God.
|
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3. That she was very charitable and generous. When this stranger desired her to go and fetch him some water to drink, she readily went, at the first word, [[1 Kings 17#10..11]]. She objected not to the present scarcity of it, nor asked him what he would give her for a draught of water (for now it was worth money), nor hinted that he was a stranger, an Israelite, with whom perhaps the Sidonians cared not for having any dealings, any more than the Samaritans, [[John 4#9]]. She did not excuse herself on account of her weakness through famine, or the urgency of her own affairs, did not tell him she had something else to do than to go on his errands, but left off gathering the sticks for herself to fetch water for him, which perhaps she did the more willingly, being moved with the gravity of his aspect. We should be ready to do any office of kindness even to strangers; if we have not wherewith to give to the distressed, we must be the more ready to work for them. A cup of cold water, though it cost us no more than the labour of fetching, shall in no wise lose its reward.
|
||||
4. That she had a great confidence in the word of God. It was a great trial for her faith and obedience when, having gold the prophet how low her stock of meal and oil was and that she had but just enough for herself and her son, he bade her *make a cake for him,* and make *his* first, and then *prepare for herself and her son.* If we consider, it will appear as great a trial as could be in so small a matter. "Let the children first be served" (might she have said); "charity begins at home. I cannot be expected to give, having but little, and not knowing, when that is gone, where to obtain more." She had much more reason than Nabal to ask, "Shall I take my meat and my oil and *give it to one that I know not whence he is?*" Elijah, it is true, made mention of *the God of Israel* ([[1 Kings 17#14]]), but what was that to a Sidonian? Or if she had a veneration for the name *Jehovah,* and valued the God of Israel as the true God, yet what assurance had she that this stranger was his prophet or had any warrant to speak in his name? It was easy for a hungry vagrant to impose upon her. But she gets over all these objections, and obeys the precept in dependence upon the promise: She *went and did according to the saying of Elijah,* [[1 Kings 17#15]]. *O woman! great was thy faith;* one has not found the like, *no, not in Israel:* all things considered, it exceeded that of the widow who, when she had but two mites, cast them into the treasury. She took the prophet's word, that she should not lose by it, but it should be repaid with interest. Those that can venture upon the promise of God will make no difficulty of exposing and emptying themselves in his service, by giving him his dues out of a little and giving him his part first. Those that deal with God must deal upon trust; seek first his kingdom, and then other things shall be added. By the law, the first-fruits were God's, the tithe was taken out first, and the heave-offering of their dough was first offered, [[Numbers 15#20..21]]. But surely the increase of this widow's faith, to such a degree as to enable her thus to deny herself and to depend upon the divine promise, was as great a miracle in the kingdom of grace as the increase of her oil was in the kingdom of providence. Happy are those who can thus, against hope, believe and obey in hope.
|
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2. The care God took of her guest: *The barrel of meal wasted not, nor did the cruse of oil fail,* but still as they took from them more was added to them by the divine power, [[1 Kings 17#16]]. Never did corn or olive so increase in the growing (says bishop Hall) as these did in the using; but the *multiplying of the seed sown* ([[2 Corinthians 9#10]]) in the common course of providence is an instance of the power and goodness of God not to be overlooked because common. The meal and the oil multiplied, not in the hoarding, but in the spending; for *there is that scattereth and yet increaseth.* When God blesses a little, it will go a great way, even beyond expectation; as, on the contrary, though there be abundance, if he blow upon it, it comes to little, [[Haggai 1#9]]; [[Haggai 2#16]].
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1. This was a maintenance for the prophet. Still miracles shall be his daily bread. Hitherto he had been fed with bread and flesh, now he was fed with bread and oil, which they used as we do butter. Manna was both, for the *taste of it was as the taste of fresh oil,* [[Numbers 11#8]]. This Elijah was thankful for, though he had been used to flesh twice a day and now had none at all. Those that cannot live without flesh, once a day at least, because they have been used to it, could not have boarded contentedly with Elijah, no, not to live upon a miracle.
|
||||
2. It was a maintenance for *the poor widow and her son,* and a recompence to her for entertaining the prophet. There is nothing lost by being kind to God's people and ministers; she that received a prophet had a prophet's reward; she gave him house-room, and he repaid her with food for her household. Christ has promised to those who open their doors to him that he will come in to them, and *sup with them,* and *they with him,* [[Revelation 3#20]]. Like Elijah here, he brings to those who bid him welcome, not only his own entertainment, but theirs too. See how the reward answered the service. She generously made one cake for the prophet, and was repaid with many for herself and her son. When Abraham offers his only son to God he is told he shall be the father of multitudes. What is laid out in piety or charity is let out to the best interest, upon the best securities. One poor meal's meat this poor widow gave the prophet, and, in recompence of it, *she and her son did eat many days* ([[1 Kings 17#15]]), above two years, in a time of general scarcity; and to have their food from God's special favour, and to eat it in such good company as Elijah's, made it more than doubly sweet. It is promised to those that trust in God that they *shall not be ashamed in the evil time, but in the days of famine they shall be satisfied,* [[Psalms 37#19]].
|
||||
|
||||
# The Widow's Child Raised to Life. (b. c. 908.)
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|
||||
## Verses: 17 - 24
|
||||
17 And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him. 18 And she said unto Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son? 19 And he said unto her, Give me thy son. And he took him out of her bosom, and carried him up into a loft, where he abode, and laid him upon his own bed. 20 And he cried unto the Lord, and said, O Lord my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son? 21 And he stretched himself upon the child three times, and cried unto the Lord, and said, O Lord my God, I pray thee, let this child's soul come into him again. 22 And the Lord heard the voice of Elijah; and the soul of the child came into him again, and he revived. 23 And Elijah took the child, and brought him down out of the chamber into the house, and delivered him unto his mother: and Elijah said, See, thy son liveth. 24 And the woman said to Elijah, Now by this I know that thou art a man of God, and that the word of the Lord in thy mouth is truth.
|
||||
|
||||
We have here a further recompence made to the widow for her kindness to the prophet; as if it were a small thing to be kept alive, her son, when dead, is restored to life, and so restored to her. Observe,
|
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|
||||
1. The sickness and death of the child. For aught that appears he was her only son, the comfort of her widowed estate. He was fed miraculously, and yet that did not secure him from sickness and death. *Your fathers did eat manna, and are dead,* but *there is bread of which a man may eat and not die,* which was given for the life of the world, [[John 6#49..50]]. The affliction was to this widow as a thorn in the flesh, lest she should be lifted up above measure with the favours that were done her and the honours that were put upon her.
|
||||
1. She was nurse to a great prophet, was employed to sustain him, and had strong reason to think the Lord would do her good; yet now she loses her child. Note, We must not think it strange if we meet with very sharp afflictions, even when we are in the way of duty, and of eminent service to God.
|
||||
2. She was herself nursed by miracle, and kept a good house without charge or care, by a distinguishing blessing from heaven; and in the midst of all this satisfaction she was thus afflicted. Note, When we have the clearest manifestations of God's favour and good-will towards us, even then we must prepare for the rebukes of Providence. Our mountain never stands so strong but it may be moved, and therefore, in this world, we must always rejoice with trembling.
|
||||
2. Her pathetic complaint to the prophet of this affliction. It should seem, the child died suddenly, else she would have applied to Elijah, while he was sick, for the cure of him; but being dead, dead in her bosom, she expostulates with the prophet upon it, rather to give vent to her sorrow than in any hope of relief, [[1 Kings 17#18]].
|
||||
1. She expresses herself passionately: *What have I to do with thee, O thou man of God?* How calmly had she spoken of her own and her child's death when she expected to die for want ([[1 Kings 17#12]])-- *that we may eat, and die!* Yet now that her child dies, and not so miserably as by famine, she is extremely disturbed at it. We may speak lightly of an affliction at a distance, but when it *toucheth us we are troubled,* [[Job 4#5]]. Then she spoke deliberately, now in haste; the death of her child was now a surprise to her, and it is hard to keep our spirits composed when troubles come upon us suddenly and unexpectedly, and in the midst of our peace and prosperity. She calls him *a man of God,* and yet quarrels with him as if he had occasioned the death of her child, and is ready to which she had never seen him, forgetting past mercies and miracles: "What have I done against thee?" (so some understand it), "Wherein have I offended thee, or been wanting in my duty? *Show me wherefore thou contendest with me.*"
|
||||
2. Yet she expresses herself penitently: "*Hast thou come to call my sin to* thy *remembrance,* as the cause of the affliction, and so to call it to *my* remembrance, as the effect of the affliction?" Perhaps she knew of Elijah's intercession against Israel, and, being conscious to herself of sin, perhaps her former worshipping of Baal the god of the Sidonians, she apprehends he had made intercession against her. Note,
|
||||
1. When God removes our comforts from use he remembers our sins against us, perhaps the iniquities of our youth, though long since past, [[Job 13#26]]. Our sins are the death of our children.
|
||||
2. When God thus remembers our sins against us he designs thereby to make us remember them against ourselves and repent of them.
|
||||
3. The prophet's address to God upon this occasion. He gave no answer to her expostulation, but brought it to God, and laid the case before him, not knowing what to say to it himself. He took the dead child from the mother's bosom to his own bed, [[1 Kings 17#19]]. Probably he had taken a particular kindness to the child, and found the affliction his own more than by sympathy. He retired to his chamber, and,
|
||||
1. He humbly reasons with God concerning the death of the child, [[1 Kings 17#20]]. He sees death striking by commission from God: *Thou hast brought this evil* for is there any evil of this kind in the city, in the family, and the Lord has not done it? He pleads the greatness of the affliction to the poor mother: "It is *evil upon the widow;* thou art the widow's God, and dost not usually bring evil upon widows; it is affliction added to the afflicted." He pleads his own concern: "It is the widow *with whom I sojourn;* wilt thou, that art my God, bring evil upon one of the best of my benefactors? I shall be reflected upon, and others will be afraid of entertaining me, if I bring death into the house where I come."
|
||||
2. He earnestly begs of God to restore the child to life again, [[1 Kings 17#21]]. We do not read before this of any that were raised to life; yet Elijah, by a divine impulse, prays for the resurrection of this child, which yet will not warrant us to do the like. David expected not, by fasting and prayer, to bring his child back to life ([[2 Samuel 12#23]]), but Elijah had a power to work miracles, which David had not. He *stretched himself upon the child,* to affect himself with the case and to show how much he was affected with it and how desirous he was of the restoration of the child-- he would if he could put life into him by his own breath and warmth; also to give a sign of what God would do by his power, and what he does by his grace, in raising dead souls to a spiritual life; the Holy Ghost comes upon them, overshadows them, and puts life into them. He is very particular in his prayer: *I pray thee let this child's soul come into him again,* which plainly supposes the existence of the soul in a state of separation from the body, and consequently its immortality, which Grotius thinks God designed by this miracle to give intimation and evidence of, for the encouragement of his suffering people.
|
||||
4. The resurrection of the child, and the great satisfaction it gave to the mother: the child revived, [[1 Kings 17#22]]. See the power of prayer and the power of him that hears prayer, who *kills and makes alive.* Elijah brought him to his mother, who, we may suppose, could scarcely believe her own eyes, and therefore Elijah assures her it is her own: "It is *thy son that liveth;* see it is thy own, and not another," [[1 Kings 17#23]]. The good woman hereupon cries out, *Now I know that thou art a man of God;* though she knew it before, by the increase of her meal, yet the death of her child she took so unkindly that she began to question it (a good man surely would not serve her so); but now she was abundantly satisfied that he had both the power and goodness of a man of God, and will never doubt of it again, but give up herself to the direction of his word and the worship of the God of Israel. Thus the death of the child (like that of Lazarus, [[John 11#4]]) was for the glory of God and the honour of his prophet.
|
||||
@ -0,0 +1,99 @@
|
||||
# Chapter Introduction
|
||||
|
||||
We left the prophet Elijah wrapt up in obscurity. It does not appear that either the increase of the provision or the raising of the child had caused him to be taken notice of at Zarephath, for then Ahab would have discovered him; he would rather do good than be known to do it. But in this chapter his appearance was as public as before his retirement was close; the days appointed for his concealment (which was part of the judgment upon Israel) being finished, he is now commanded to show himself to Ahab, and to expect rain upon the earth, [[1 Kings 18#1]]. Pursuant to this order we have here,
|
||||
|
||||
1. His interview with Obadiah, one of Ahab's servants, by whom he sends notice to Ahab of his coming, [[1 Kings 18#2..16]].
|
||||
2. His interview with Ahab himself, [[1 Kings 18#17..20]].
|
||||
3. His interview with all Israel upon Mount Carmel, in order to a public trial of titles between the Lord and Baal; a most distinguished solemnity it was, in which,
|
||||
1. Baal and his prophets were confounded.
|
||||
2. God and Elijah were honoured, [[1 Kings 18#21..39]].
|
||||
4. The execution he did upon the prophets of Baal, [[1 Kings 18#40]].
|
||||
5. The return of the mercy of rain, at the word of Elijah, [[1 Kings 18#41..46]]. It is a chapter in which are many things very observable.
|
||||
|
||||
# The Character of Obadiah; Elijah's Interview with Obadiah. (b. c. 906.)
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||||
|
||||
## Verses: 1 - 16
|
||||
1 And it came to pass after many days, that the word of the Lord came to Elijah in the third year, saying, Go, show thyself unto Ahab; and I will send rain upon the earth. 2 And Elijah went to show himself unto Ahab. And there was a sore famine in Samaria. 3 And Ahab called Obadiah, which was the governor of his house. (Now Obadiah feared the Lord greatly: 4 For it was so, when Jezebel cut off the prophets of the Lord, that Obadiah took a hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.) 5 And Ahab said unto Obadiah, Go into the land, unto all fountains of water, and unto all brooks: peradventure we may find grass to save the horses and mules alive, that we lose not all the beasts. 6 So they divided the land between them to pass throughout it: Ahab went one way by himself, and Obadiah went another way by himself. 7 And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, Art thou that my lord Elijah? 8 And he answered him, I am: go, tell thy lord, Behold, Elijah is here. 9 And he said, What have I sinned, that thou wouldest deliver thy servant into the hand of Ahab, to slay me? 10 As the Lord thy God liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee: and when they said, He is not there; he took an oath of the kingdom and nation, that they found thee not. 11 And now thou sayest, Go, tell thy lord, Behold, Elijah is here. 12 And it shall come to pass, as soon as I am gone from thee, that the Spirit of the Lord shall carry thee whither I know not; and so when I come and tell Ahab, and he cannot find thee, he shall slay me: but I thy servant fear the Lord from my youth. 13 Was it not told my lord what I did when Jezebel slew the prophets of the Lord, how I hid a hundred men of the Lord's prophets by fifty in a cave, and fed them with bread and water? 14 And now thou sayest, Go, tell thy lord, Behold, Elijah is here: and he shall slay me. 15 And Elijah said, As the Lord of hosts liveth, before whom I stand, I will surely show myself unto him to day. 16 So Obadiah went to meet Ahab, and told him: and Ahab went to meet Elijah.
|
||||
|
||||
In these verses we find,
|
||||
|
||||
1. The sad state of Israel at this time, upon two accounts:--
|
||||
1. *Jezebel cut off the prophets of the Lord* ([[1 Kings 18#4]]), *slew them,* [[1 Kings 18#13]]. Being an idolater, she was a persecutor, and made Ahab one. Even in those bad times, when the calves were worshipped and the temple at Jerusalem deserted, yet there were some good people that feared God and served him, and some good prophets that instructed them in the knowledge of him and assisted them in their devotions. The priests and the Levites had all gone to Judah and Jerusalem ([[2 Chronicles 11#13..14]]), but, instead of them, God raised up these prophets, who read and expounded the law in private meetings, or in the families that retained their integrity, for we read not of any synagogues at this time; they had not the spirit of prophecy as Elijah, nor did they offer sacrifice, or burn incense, but taught people to live well, and keep close to the God of Israel. These Jezebel aimed to extirpate, and put many of them to death, which was as much a public calamity as a public iniquity, and threatened the utter ruin of religion's poor remains in Israel. Those few that escaped the sword were forced to abscond, and hide themselves in caves, where they were buried alive and cut off, though not from life, yet from usefulness, which is the end and comfort of life; and, when the prophets were persecuted and driven into corners, no doubt their friends, those few good people that were in the land, were treated in like manner. Yet, bad as things were,
|
||||
1. There was one very good man, who was a great man at court, *Obadiah,* who answered his name-- *a servant of the Lord,* one who feared God and was faithful to him, and yet was steward of the household to Ahab. Observe his character: He *feared the Lord greatly* ([[1 Kings 18#3]]), was not only a good man, but zealously and eminently good; his great place put a lustre upon his goodness, and gave him great opportunities of doing good; and he *feared the Lord from his youth* ([[1 Kings 18#12]]), he began betimes to be religious and had continued long. Note, Early piety, it is to be hoped, will be eminent piety; those that are good betimes are likely to be very good; he that feared God from his youth came to fear him greatly. He that will thrive must rise betimes. But it is strange to find such an eminently good man governor of Ahab's house, an office of great honour, power, and trust.
|
||||
1. It was strange that so wicked a man as Ahab would prefer him to it and continue him in it; certainly it was because he was a man of celebrated honesty, industry, and ingenuity, and one in whom he could repose a confidence, whose eyes he could trust as much as his own, as appears here, [[1 Kings 18#5]]. Joseph and Daniel were preferred because there were none so fit as they for the places they were preferred to. Note, Those who profess religion should study to recommend themselves to the esteem even of those that are without by their integrity, fidelity, and application to business.
|
||||
2. It was strange that so good a man as Obadiah would accept of preferment in a court so addicted to idolatry and all manner of wickedness. We may be sure it was not made necessary to qualify him for preferment that he should be of the king's religion, that he should conform to the *statues of Omri, or the law of the house of Ahab.* Obadiah would not have accepted the place if he could not have had it without bowing the knee to Baal, nor was Ahab so impolitic as to exclude those from offices that were fit to serve him, merely because they would not join with him in his devotions. That man that is true to his God will be faithful to his prince. Obadiah therefore could with a good conscience enjoy the place, and therefore would not decline it, nor give it up, though he foresaw he could not do the good he desired to do in it. Those that fear God need not go out of the world, bad as it is.
|
||||
3. It was strange that either he did not reform Ahab or Ahab corrupt him; but it seems they were both fixed; he that was filthy would be filthy still, and he that was holy would be holy still. Those fear God greatly that keep up the fear of him in bad times and places; thus Obadiah did. God has his remnant among all sorts, high and low; there were saints in Nero's household, and in Ahab's.
|
||||
2. This great good man used his power for the protection of God's prophets. He hid 100 of them in two caves, when the persecution was hot, and *fed them with bread and water,* [[1 Kings 18#4]]. He did not think it enough to fear God himself, but, having wealth and power wherewith to do it, he thought himself obliged to assist and countenance others that feared God; nor did he think his being kind to them would excuse him from being good himself, but he did both, he both feared God greatly himself and patronised those that feared him likewise. See how wonderfully God raises up friends for his ministers and people, for their shelter in difficult times, even where one would least expect them. Bread and water were now scarce commodities, yet Obadiah will find a competence of both for God's prophets, to keep them alive for service hereafter, though now they were laid aside.
|
||||
2. When Jezebel cut off God's prophets God cut off the necessary provisions by the extremity of the drought. Perhaps Jezebel persecuted God's prophets under pretence that they were the cause of the judgment, because Elijah had foretold it. *Christianos ad leones-- Away with Christians to the lions.* But God made them know the contrary, for the famine continued till Baal's prophets were sacrificed, and so great a scarcity of water there was that the king himself and Obadiah went in person throughout the land to seek for grass for the cattle, [[1 Kings 18#5..6]]. Providence ordered it so, that Ahab might, with his own eyes, see how bad the consequences of this judgment were, that so he might be the better inclined to hearken to Elijah, who would direct him into the only way to put an end to it. Ahab's care was not to *lose all the beasts,* many being already lost; but he took no care about his soul, not to lose that; he took a deal of pains to seek grass, but none to seek the favour of God, fencing against the effect, but not enquiring how to remove the cause. The land of Judah lay close to the land of Israel, yet we find no complaint there of the want of rain; for *Judah yet ruled with God, and was faithful with the saints* and prophets ([[Hosea 11#12]]), by which distinction Israel might plainly have seen the ground of God's controversy, when God *caused it to rain upon one city and not upon another* ([[Amos 4#7..8]]); but they blinded their eyes, and hardened their hearts, and would not see.
|
||||
2. The steps taken towards redressing the grievance, by Elijah's appearing again upon the stage, to act as a *Tishbite,* a *converter* or *reformer* of Israel, for so (some think) that title of his signifies. Turn them again to the Lord God of hosts, from whom they have revolted, and all will be well quickly; this must be Elijah's doing. See [[Luke 1#16..17]].
|
||||
1. Ahab had made diligent search for him ([[1 Kings 18#10]]), had offered rewards to any one that would discover him, sent spies *into every tribe and lordship* of his own dominions, as some understand it, or, as others, into all the neighbouring nations and kingdoms that were in alliance with him; and, when they denied that they knew any thing of him, he would not believe them unless they swore it, and, as should seem, promised likewise upon oath that, if ever they found him among them, they would discover him and deliver him up. It should seem, he made this diligent search for him, not so much that he might punish him for what he had done in denouncing the judgment as that he might oblige him to undo it again, by recalling the sentence, because he had said it should be *according to his word,* having such an opinion of him as men foolishly conceive of witches (that, if they can but compel them to bless that which they have bewitched, it will be well again), or such as the king of Moab had of Balaam. I incline to this because we find, when they came together, Elijah, knowing what Ahab wanted him for, appointed him to meet him on Mount Carmel, and Ahab complied with the appointment, though Elijah took such a way to revoke the sentence and bless the land as perhaps he little thought of.
|
||||
2. God, at length, ordered Elijah to present himself to Ahab, because the time had now come when he would *send rain upon the earth* ([[1 Kings 18#1]]), or rather *upon the land.* Above two years he had lain hid with the widow at Zarephath, after he had been concealed one year by the brook Cherith; so that the third year of his sojourning there, here spoken of ([[1 Kings 18#1]]), was the fourth of the famine, which lasted in all three years and six months, as we find, [[Luke 4#25]]; [[James 5#17]]. Such was Elijah's zeal, no doubt, against the idolatry of Baal, and such his compassion to his people, that he thought it long to be thus confined to a corner; yet he appeared not till God bade him: "*Go and show thyself to Ahab,* for now thy hour has come, even *the time to favour Israel.*" Note, It bodes well to any people when God calls his ministers out of their corners, and bids them show themselves-- a sign that he will *give rain on the earth;* at least we may the better be content with the bread of affliction while *our eyes see our teachers,*[[Isaiah 30#20..21]].
|
||||
3. Elijah first surrendered, or rather discovered, himself to Obadiah. He knew, by the Spirit, where to meet him, and we are here told what passed between them.
|
||||
1. Obadiah saluted him with great respect, fell on his face, and humbly asked, *Art thou that my lord Elijah?* [[1 Kings 18#7]]. As he had shown the tenderness of a father to the sons of the prophets, so he showed the reverence of a son to this father of the prophets; and by this made it appear that he did indeed *fear God greatly,* that he did honour to one that was his extraordinary ambassador and had a great interest in heaven.
|
||||
2. Elijah, in answer to him,
|
||||
1. Transfers the title of honour he gave him to Ahab: "Call him thy lord, not me;" that is a fitter title for a prince than for a prophet, *who seeks not honour from men.* Prophets should be called *seers,* and *shepherds,* and *watchmen,* and *ministers,* rather than *lords,* as those that mind duty more than dominion.
|
||||
2. He bids Obadiah go and tell the king that he is there to speak with him: *Tell thy lord, Behold, Elijah* is forth-coming, [[1 Kings 18#8]]. He would have the king know before, that it might not be a surprise to him and that he might be sure it was the prophet's own act to present himself to him.
|
||||
3. Obadiah begs to be excused from carrying this message to Ahab, for it might prove as much as his life was worth.
|
||||
1. He tells Elijah what great search Ahab had made for him and how much his heart was upon it to find him out, [[1 Kings 18#10]].
|
||||
2. He takes it for granted that Elijah would again withdraw ([[1 Kings 18#12]]): *The Spirit of the Lord shall carry thee* (as it is likely he had done sometimes, when Ahab thought he had been sure of him) *whither I know not.* See [[2 Kings 2#16]]. He thought Elijah was not in good earnest when he bade him tell Ahab where he was, but intended only to expose the impotency of his malice; for he knew Ahab was not worthy to receive any kindness from the prophet and it was not fit that the prophet should receive any mischief from him.
|
||||
3. He is sure Ahab would be so enraged at the disappointment that he would put him to death for making a fool of him, or for not laying hands on Elijah himself, when he had him in his reach, [[1 Kings 18#12]]. Tyrants and persecutors, in their passion, are often unreasonably outrageous, even towards their friends and confidants.
|
||||
4. He pleads that he did not deserve to be thus exposed, and put in peril of his life: *What have I said amiss?* [[1 Kings 18#9]]. Nay ([[1 Kings 18#13]]), *Was it not told my lord how I hid the prophets?* He mentions this, not in pride or ostentation, but to convince Elijah that though he was Ahab's servant he was not in his interest, and therefore deserved not to be bantered as one of the tools of his persecution. He that had protected so many prophets, he hoped, should not have his own life hazarded by so great a prophet.
|
||||
4. Elijah satisfied him that he might with safety deliver this message to Ahab, by assuring him, with an oath, that he would, this very day, present himself to Ahab, [[1 Kings 18#15]]. Let but Obadiah know that he spoke seriously and really intended it, and he will make no scruple to carry the message to Ahab. Elijah swears by *the Lord of hosts,* who has all power in his hands, and is therefore able to protect his servants against all the powers of hell and earth.
|
||||
5. Notice is hereby soon brought to Ahab that Elijah had sent him a challenge to meet him immediately at such a place, and Ahab accepts the challenge: *He went to meet Elijah,* [[1 Kings 18#16]]. We may suppose it was a great surprise to Ahab to hear that Elijah, whom he had so long sought and not found, was now found without seeking. He went in quest of grass, and found him from whose word, at God's mouth, he must expect rain. Yet his guilty conscience gave him little reason to hope for it, but, rather, to fear some other more dreadful judgment. Had he, by his spies, surprised Elijah, he would have triumphed over him; but, now that he was thus surprised by him, we may suppose he even trembled to look him in the face, hated him, and yet feared him, as Herod did John.
|
||||
|
||||
# Elijah's Interview with Ahab. (b. c. 906.)
|
||||
|
||||
## Verses: 17 - 20
|
||||
17 And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? 18 And he answered, I have not troubled Israel; but thou, and thy father's house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 19 Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel's table. 20 So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel.
|
||||
|
||||
We have here the meeting between Ahab and Elijah, as bad a king as ever the world was plagued with and as good a prophet as ever the church was blessed with.
|
||||
|
||||
1. Ahab, like himself, basely accused Elijah. He durst not strike him, remembering that Jeroboam's hand withered when it was stretched out against a prophet, but gave him bad language, which was no less an affront to him that sent him. It was a very coarse compliment with which he accosted him at the first word: *Art thou he that troubleth Israel?* [[1 Kings 18#17]]. How unlike was this to that with which his servant Obadiah saluted him ([[1 Kings 18#7]]): *Art thou that my lord Elijah?* Obadiah feared God greatly; Ahab had sold himself to work wickedness; and both discovered their character by the manner of their address to the prophet. One may guess how people stand affected to God by observing how they stand affected to his people and ministers. Elijah now came to bring blessings to Israel, tidings of the return of the rain; yet he was thus affronted. Had it been true that he was the *troubler of Israel,* Ahab, as king, would have been bound to animadvert upon him. There are those who trouble Israel by their wickedness, whom the conservators of the public peace are concerned to enquire after. But it was utterly false concerning Elijah; so far was he from being an enemy to Israel's welfare that he as the stay of it, *the chariots and horsemen of Israel.* Note, It has been the lot of the best and most useful men to be called and counted *the troublers of the land,* and to be run down as public grievances. Even Christ and his apostles were thus misrepresented, [[Acts 17#6]].
|
||||
2. Elijah, like himself, boldly returned the charge upon the king, and proved it upon him, that he was *the troubler of Israel,* [[1 Kings 18#18]]. Elijah is not the Achan: "*I have not troubled Israel,* have neither done them any wrong nor designed them any hurt." Those that procure God's judgments do the mischief, not he that merely foretels them and gives warning of them, that the nation may repent and prevent them. *I would have healed Israel, but they would not be healed.* Ahab is the Achan, the troubler, who follows Baalim, those accursed things. Nothing creates more trouble to a land than the impiety and profaneness of princes and their families.
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3. As one having authority immediately from the King of kings, he ordered a convention of the states to be forthwith summoned to meet at Mount Carmel, where there had been an altar built to God, [[1 Kings 18#30]]. Probably on that mountain they had an eminent high place, where formerly the pure worship of God had been kept up as well as it could be any where but at Jerusalem. Thither all Israel must come, to give Elijah the meeting; and the prophets of Baal who were dispersed all the country over, with those of the groves who were Jezebel's domestic chaplains, must there make their personal appearance.
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4. Ahab issued out writs accordingly, for the convening of this great assembly ([[1 Kings 18#20]]), either because he feared Elijah and durst not oppose him (Saul stood in awe of Samuel more than of God), or because he hoped Elijah would bless the land, and speak the word that they might have rain, and upon those terms they would be all at his beck. Those that slighted and hated his counsels would gladly be beholden to him for his prayers. Now God *made those who said they were Jews and were not, but were of the synagogue of Satan, to come, and, in effect, to worship at his feet, and to know that God had loved him,* [[Revelation 3#9]].
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# Elijah's Trial of the False Prophets; the Destruction of Baal's Prophets. (b. c. 906.)
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## Verses: 21 - 40
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21 And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 22 Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal's prophets are four hundred and fifty men. 23 Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: 24 And call ye on the name of your gods, and I will call on the name of the Lord: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 25 And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it first; for ye are many; and call on the name of your gods, but put no fire under. 26 And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But there was no voice, nor any that answered. And they leaped upon the altar which was made. 27 And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked. 28 And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them. 29 And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded. 30 And Elijah said unto all the people, Come near unto me. And all the people came near unto him. And he repaired the altar of the Lord that was broken down. 31 And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the Lord came, saying, Israel shall be thy name: 32 And with the stones he built an altar in the name of the Lord: and he made a trench about the altar, as great as would contain two measures of seed. 33 And he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, Fill four barrels with water, and pour it on the burnt sacrifice, and on the wood. 34 And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time. 35 And the water ran round about the altar; and he filled the trench also with water. 36 And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 37 Hear me, O Lord, hear me, that this people may know that thou art the Lord God, and that thou hast turned their heart back again. 38 Then the fire of the Lord fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. 39 And when all the people saw it, they fell on their faces: and they said, The Lord, he is the God; the Lord, he is the God. 40 And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there.
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Ahab and the people expected that Elijah would, in this solemn assembly, *bless the land,* and pray for rain; but he had other work to do first. The people must be brought to repent and reform, and then they may look for the removal of the judgment, but not till then. This is the right method. God will first *prepare our heart,* and then *cause his ear to hear,* will first *turn us to him,* and then *turn to us,* [[Psalms 10#17]]; [[Psalms 80#3]]. Deserters must not look for God's favour till they return to their allegiance. Elijah might have looked for rain seventy times seven times, and not have seen it, if he had not thus begun his work at the right end. Three years and a half's famine would not bring them back to God. Elijah would endeavour to convince their judgments, and no doubt it was by special warrant and direction from heaven that he put the controversy between God and Baal upon a public trial. It was great condescension in God that he would suffer so plain a case to be disputed, and would permit Baal to be a competitor with him; but thus God would have every mouth to be stopped and all flesh to become silent before him. God's cause is so incontestably just that it needs not fear to have the evidences of its equity searched into and weighed.
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1. Elijah reproved the people for mixing the worship of God and the worship of Baal together. Not only some Israelites worshipped God and others Baal, but the same Israelites sometimes worshipped one and sometimes the other. This he calls ([[1 Kings 18#21]]) *halting between two opinions,* or *thoughts.* They worshipped God to please the prophets, but worshipped Baal to please Jezebel and curry favour at court. They thought to trim the matter, and play on both sides, as the Samaritans, [[2 Kings 17#33]]. Now Elijah shows them the absurdity of this. He does not insist upon their relation to Jehovah-- "Is he not yours, and the God of your fathers, while Baal is the god of the Sidonians? And *will a nation change their god?*" [[Jeremiah 2#11]]. No, he waives the prescription, and enters upon the merits of the cause:-- "There can be but one God, but one infinite and but one supreme: there needs but one God, one omnipotent, one all-sufficient. What occasion for addition to that which is perfect? Now if, upon trial, it appears that Baal is that one infinite omnipotent Being, that one supreme Lord and all-sufficient benefactor, you ought to renounce Jehovah and cleave to Baal only: but, if Jehovah be that one God, Baal is a cheat, and you must have no more to do with him." Note,
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1. It is a very bad thing to *halt between God and Baal.* "In reconcilable differences (says bishop Hall) nothing more safe than indifferency both of practice and opinion; but, in cases of such necessary hostility as betwixt God and Baal, *he that is not with God is against him.*" Compare [[Mark 9#38..39]]; [[Matthew 21#30]]. The service of God and the service of sin, the dominion of Christ and the dominion of our lusts, these are the two thoughts which it is dangerous halting between. Those halt between them that are unresolved under their convictions, unstable and unsteady in their purposes, promise fair, but do not perform, begin well, but do not hold on, that are inconsistent with themselves, or indifferent and lukewarm in that which is good. *Their heart is divided* ([[Hosea 10#2]]), whereas God will have all or none.
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2. We are fairly put to our choice *whom we will serve,* [[Joshua 24#15]]. If we can find one that has more right to us, or will be a better master to us, than God, we may take him at our peril. God demands no more from us than he can make out a title to. To this fair proposal of the case, which Elijah here makes, the people knew not what to say: *They answered him not a word.* They could say nothing to justify themselves, and they would say nothing to condemn themselves, but, as people confounded, let him say what he would.
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2. He proposed to bring the matter to a fair trial; and it was so much the fairer because Baal had all the external advantages on his side. The king and court were all for Baal; so was the body of the people. The managers of Baal's cause were 450 men, fat and well fed ([[1 Kings 18#22]]), besides 400 more, their supporters or seconds, [[1 Kings 18#19]]. The manager of God's cause was but one man, lately a poor exile, hardly kept from starving; so that God's cause has nothing to support it but its own right. However, it is put to this experiment, "Let each side prepare a sacrifice, and pray to its God, and *the God that answereth by fire, let him be God;* if neither shall thus answer, let the people turn Atheists; if both, let them continue to *halt between two.*" Elijah, doubtless, had a special commission from God to put it to this test, otherwise he would have tempted God and affronted religion; but the case was extraordinary, and the judgment upon it would be of use, not only then, but in all ages. It is an instance of the courage of Elijah that he durst stand alone in the cause of God against such powers and numbers; and the issue encourages all God's witnesses and advocates never to fear the face of man. Elijah does not say, "The God that answers by *water*" (though that was the thing the country needed), but "that *answers by fire, let him be God;*" because the atonement was to be made by sacrifice, before the judgment could be removed in mercy. The God therefore that has power to pardon sin, and to signify it by consuming the sin-offering, must needs be the God that can relieve us against the calamity. He that can give fire can give rain; see [[Matthew 9#2]]; [[Matthew 9#6]].
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3. The people join issue with him: *It is well spoken,* [[1 Kings 18#24]]. They allow the proposal to be fair and unexceptionable "God has often answered by fire; if Baal cannot do so, let him be cast out for a usurper." They were very desirous to see the experiment tried, and seemed resolved to abide by the issue, whatever it should be. Those that were firm for God doubted not but it would end to his honour; those that were indifferent were willing to be determined; and Ahab and the prophets of Baal durst not oppose for fear of the people, and hoped that either *they* could obtain fire from heaven (though they never had yet), and the rather because, as some think, they worshipped the sun in Baal, or that *Elijah* could not, because not at the temple, where God was wont thus to manifest his glory. If, in this trial, they could but bring it to a drawn battle, their other advantages would give them the victory. Let it go on therefore to a trial.
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4. The prophets of Baal try first, but in vain, with their god. They covet the precedency, not only for the honour of it, but that, if they can but in the least seem to gain their point, Elijah may not be admitted to make the trial. Elijah allows it to them ([[1 Kings 18#25]]), gives them the lead for their greater confusion; only, knowing that the working of Satan is with lying wonders, he takes care to prevent a fraud: Be sure to *put no fire under.* Now in their experiment observe,
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1. How importunate and noisy the prophets of Baal were in their applications to him. They got their sacrifices ready; and we may well imagine what a noise 450 men made, when they cried as one man, and with all their might, *O Baal! hear us, O Baal! answer us;* as it is in the margin: and this for some hours together, longer than Diana's worshippers made their cry, *Great is Diana of the Ephesians,* [[Acts 19#34]]. How senseless, how brutish, were they in their addresses to Baal!
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1. Like fools, *they leaped upon the altar,* as if they would themselves become sacrifices with their bullock; or thus they expressed their great earnestness of mind. *They leaped up and down,* or danced about the altar (so some): they hoped, by their dancing, to please their deity, as Herodias did Herod, and so to obtain their request.
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2. Like madmen they *cut themselves in pieces with knives and lancets* ([[1 Kings 18#28]]) for vexation that they were not answered, or in a sort of prophetic fury, hoping to obtain the favour of their god by offering to him their own blood, when they could not obtain it with the blood of their bullock. God never required his worshippers thus to honour him; but the service of the devil, though in some instances it pleases and pampers the body, yet in other things it is really cruel to it, as in envy and drunkenness. It seems, this was the manner of the worshippers of Baal. God expressly forbade his worshippers to cut themselves, [[Deuteronomy 14#1]]. He insists upon it that we mortify our lusts and corruptions; but corporeal penances and severities, such as the Papists use, which have no tendency to that, are no pleasure to him. *Who has required these things at your hands?*
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2. How sharp Elijah was upon them, [[1 Kings 18#27]]. He stood by them, and patiently heard them for so many hours praying to an idol, yet with secret indignation and disdain; and at noon, when the sun was at the hottest, and they too expecting fire (then if ever), he upbraided them with their folly; and notwithstanding the gravity of his office, and the seriousness of the work he had before him, bantered them: "*Cry aloud, for he is a god,* a goodly god that cannot be made to hear without all this clamour. Surely you think he is talking or meditating (as the word is) or he is pursuing some deep thoughts, (in a brown study, as we say), thinking of somewhat else and not minding his own matter, when not your credit only, but all his honour lies at stake, and his interest in Israel. His new conquest will be lost if he do not look about him quickly." Note, The worship of idols is a most ridiculous thing, and it is but justice to represent it so and expose it to scorn. This will, by no means, justify those who ridicule the worshippers of God in Christ because the worship is not performed just in their way. Baal's prophets were so far from being convinced and put to shame by the just reproach Elijah cast upon them that it made them the more violent and led them to act more ridiculously. *A deceived heart had turned them aside,* they *could not deliver their souls* by saying, *Is there not a lie in our right hand?*
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3. How deaf Baal was to them. Elijah did not interrupt them, but let them go on till they were tired, and quite despaired of success, which was not *till the time of the evening sacrifice,* [[1 Kings 18#29]]. During all that time some of them prayed, while others of them prophesied, sang hymns, perhaps to the praise of Baal, or rather encouraged those that were praying to proceed, telling them that Baal would answer them at last; but there was *no answer, nor any that regarded.* Idols could do neither good nor evil. The prince of the power of the air, if God has permitted him, could have caused *fire to come down from heaven* on this occasion, and gladly would have done it for the support of his Baal. We find that the beast which deceived the world does it. *He maketh fire come down from heaven in the sight of men and so deceiveth them,* [[Revelation 13#13..14]]. But God would not suffer the devil to do it now, because the trial of his title was put on that issue by consent of parties.
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5. Elijah soon obtains from his God an answer by fire. The Baalites are forced to give up their cause, and now it is Elijah's turn to produce his. Let us see if he speed better.
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1. He fitted up an altar. He would not make use of theirs, which had been polluted with their prayers to Baal, but, finding the ruins of an altar there, which had formerly been used in the service of the Lord, he chose to repair that ([[1 Kings 18#30]]), to intimate to them that he was not about to introduce any new religion, but to revive the faith and worship of their fathers' God, and reduce them to their first love, their first works. He could not bring them to the altar at Jerusalem unless he could unite the two kingdoms again (which, for correction to both, God designed should not now be done), therefore, by his prophetic authority, he builds an altar on Mount Carmel, and so owns that which had formerly been built there. When we cannot carry a reformation so far as we would we must do what we can, and rather comply with some corruptions than not do our utmost towards the extirpation of Baal. He repaired this altar with *twelve stones, according to the number of the twelve tribes,* [[1 Kings 18#31]]. Though ten of the tribes had revolted to Baal, he would look upon them as belonging to God still, by virtue of the ancient covenant with their fathers: and, though those ten were unhappily divided from the other two in civil interest, yet in the worship of the God of Israel they had communion with each other, and they twelve were one. Mention is made of God's calling their father Jacob by the name of *Israel, a prince with God* ([[1 Kings 18#31]]), to shame his degenerate seed, who worshipped a god which they saw could not hear nor answer them, and to encourage the prophet who was now to wrestle with God as Jacob did; he also shall be a prince with God. [[Psalms 24#6]], *Thy face, O Jacob!*[[Hosea 12#4]]. *There he spoke with us.*
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2. Having built his altar *in the name of the Lord* ([[1 Kings 18#32]]), by direction from him and with an eye to him, and not for his own honour, he prepared his sacrifice, [[1 Kings 18#33]]. *Behold the bullock and the wood; but where is the fire?* [[Genesis 22#7..8]]. *God will provide himself fire.* If we, in sincerity, offer our hearts to God, he will, by his grace, kindle a holy fire in them. Elijah was no priest, nor were his attendants Levites. Carmel had neither tabernacle nor temple; it was a great way distant from the ark of the testimony and the place God had chosen; this was not the altar that sanctified the gift; yet never was any sacrifice more acceptable to God than this. The particular Levitical institutions were so often dispensed with (as in the time of the Judges, Samuel's time, and now) that one would be tempted to think they were more designed for types to be fulfilled in the evangelical anti-types than for laws to be fulfilled in the strict observance of them. Their perishing thus is the using, as the apostle speaks of them ([[Colossians 3#22]]), was to intimate the utter abolition of them after a little while, [[Hebrews 8#13]].
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3. He ordered abundance of water to be poured upon his altar, which he had prepared a trench for the reception of ([[1 Kings 18#32]]), and, some think, made the altar hollow. Twelve barrels of water (probably sea-water, for the sea was near, and so much fresh water in this time of drought was too precious for him to be so prodigal of it), thrice four, he poured upon his sacrifice, to prevent the suspicion of any fire under (for, if there had been any, this would have put it out), and to make the expected miracle the more illustrious.
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4. He then solemnly addressed himself to God by prayer before his altar, humbly beseeching him to *turn to ashes his burnt-offering* (as the phrase is, [[Psalms 20#3]]), and to testify his acceptance of it. His prayer was not long, for he used no vain repetitions, nor thought he should be *heard for his much speaking;* but it was very grave and composed, and showed his mind to be calm and sedate, and far from the heats and disorders that Baal's prophets were in, [[1 Kings 18#36..37]]. Though he was not at the *place* appointed, he chose the appointed *time of the offering of the evening sacrifice,* thereby to testify his communion with the altar at Jerusalem. Though he expected an answer by fire, yet he came near to the altar with boldness, and feared not that fire. He addressed himself to God as *the God of Abraham, Isaac, and Israel,* acting faith on God's ancient covenant, and reminding people too (for prayer may prevail) of their relation both to God and to the patriarchs. Two things he pleads here:--
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1. The glory of God: "Lord, hear me, and answer me, *that it may be known* (for it is now by the most denied or forgotten) *that thou art God in Israel,* to whom alone the homage and devotion of Israel are due, and *that I am thy servant,* and do all that I have done, am doing, and shall do, as thy agent, *at thy word,* and not to gratify any humour or passion of my own. Thou employest me; Lord, make it appear that thou dost so;" see [[Numbers 16#28..29]]. Elijah sought not his own glory but in subserviency to God's, and for his own necessary vindication.
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2. The edification of the people: "*That they may know that thou art the Lord,* and may experience thy grace, *turning their heart,* by this miracle, as a means, *back again to thee,* in order to thy return in a way of mercy to them."
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5. God immediately answered him by fire, [[1 Kings 18#38]]. Elijah's God was neither talking nor pursuing, needed not to be either awakened or quickened; while he was yet speaking, *the fire of the Lord fell,* and not only, as at other times ([[Leviticus 9#24]]; [[1 Chronicles 21#26]]; [[2 Chronicles 7#1]]) *consumed the sacrifice and the wood,* in token of God's acceptance of the offering, but *licked up all the water in the trench,* exhaling that, and drawing it up as a vapour, in order to the intended rain, which was to be the fruit of this sacrifice and prayer, more than the product of natural causes. Compare [[Psalms 135#7]]. *He causeth vapours to ascend, and maketh lightnings for the rain;* for this rain he did both. As for those who fall as victims to the fire of God's wrath, no water can shelter them from it, any more than briers or thorns, [[Isaiah 27#4..5]]. But this was not all; to complete the miracle, the fire consumed the *stones of the altar, and* the very *dust,* to show that it was no ordinary fire, and perhaps to intimate that, though God accepted this occasional sacrifice from this altar, yet for the future they ought to demolish all the altars on their high places, and, for their constant sacrifices, make use of that at Jerusalem only. Moses's altar and Solomon's were consecrated by the fire from heaven; but this was destroyed, because no more to be used. We may well imagine what a terror the fire struck on guilty Ahab and all the worshippers of Baal, and how they fled from it as far and as fast as they could, saying, *Lest it consume us also,* alluding to [[Numbers 16#34]].
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6. What was the result of this fair trial. The prophets of Baal had failed in their proof, and could give no evidence at all to make out their pretensions on behalf of their god, but were perfectly non-suited Elijah had, by the most convincing and undeniable evidence, proved his claims on behalf of the God of Israel. And now,
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1. The people, as the jury, gave in their verdict upon the trial, and they are all agreed in it; the case is so plain that they need not go from the bar to consider of their verdict or consult about it: *They fell on their faces,* and all, as one man, said, "*Jehovah, he is the God,* and not Baal; we are convinced and satisfied of it: *Jehovah, he is the God*" ([[1 Kings 18#39]]), whence, one would think, they should have inferred, "If he be the God, he shall be our God, and we will serve him only," as [[Joshua 24#24]]. Some, we hope, had their hearts thus turned back, but the generality of them were convinced only, not converted, yielded to the truth of God, that he is the God, but consented not to his covenant, that he should be theirs. Blessed are those that have not seen what *they* saw and yet have believed and been wrought upon by it more than those that saw it. Let it for ever be looked upon as a point adjudged against all pretenders (for it was carried, upon a full hearing, against one of the most daring and threatening competitors that ever the God of Israel was affronted by) that *Jehovah, he is God,* God alone.
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2. The prophets of Baal, as criminals, are seized, condemned, and executed, according to law, [[1 Kings 18#40]]. If Jehovah be the true God, Baal is a false God, to whom these Israelites had revolted, and seduced others to the worship of him; and therefore, by the express law of God, they were to be put to death, [[Deuteronomy 13#1..11]]. There needed no proof of the fact; all Israel were witnesses of it: and therefore Elijah (acting still by an extraordinary commission, which is not to be drawn into a precedent) orders them all to be slain immediately as the troublers of the land, and Ahab himself is so terrified, for the present, with the fire from heaven, that he dares not oppose it. These were the 450 prophets of Baal; the 400 prophets of the groves (who, some think, were Sidonians), though summoned ([[1 Kings 18#19]]), yet, as it should seem, did not attend, and so escaped this execution, which fair escape perhaps Ahab and Jezebel thought themselves happy in; but it proved they were reserved to be the instruments of Ahab's destruction, some time after, by encouraging him to go up to Ramoth-Gilead, [[1 Kings 22#6]].
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# Rain Sent on the Land. (b. c. 906.)
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## Verses: 41 - 46
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41 And Elijah said unto Ahab, Get thee up, eat and drink; for there is a sound of abundance of rain. 42 So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he cast himself down upon the earth, and put his face between his knees, 43 And said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, There is nothing. And he said, Go again seven times. 44 And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man's hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 45 And it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel. 46 And the hand of the Lord was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel.
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Israel being thus far reformed that they had acknowledged the Lord to be God, and had consented to the execution of Baal's prophets, that they might not seduce them any more, though this was far short of a thorough reformation, yet it was so far accepted that God thereupon opened the bottles of heaven, and poured out blessings upon his land, that very evening (as it should seem) on which they did this good work, which should have confirmed them in their reformation; see [[Haggai 2#18..19]].
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1. Elijah sent Ahab to *eat and drink,* for joy that God *had now accepted his works,* and that rain was coming; see [[Ecclesiastes 9#7]]. Ahab had continued fasting all day, either religiously, it being a day of prayer, or for want of leisure, it being a day of great expectation; but now let him *eat and rink* for, though others perceive no sign of it, Elijah, by faith, hears *the sound of abundance of rain,* [[1 Kings 18#41]]. God reveals his secrets to his servants the prophets; and yet, without a revelation, we may foresee that when man's judgments run down like a river God's mercy will. Rain is *the river of God,*[[Psalms 65#9]].
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2. He himself retired to pray (for though God had promised rain, he must ask it, [[Zechariah 10#1]]), and to give thanks for God's answer by fire, now hoping for an answer by water. What he said we are not told; but,
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1. He withdrew to a strange place, to the *top of Carmel,* which was very high and very private. Hence we read of those that *hide themselves in the top of Carmel,*[[Amos 9#3]]. There he would be alone. Those who are called to appear and act in public for God must yet find time to be private with him and keep up their converse with him in solitude. There he set himself, as it were, *upon his watch-tower,* like the prophet, [[Habakkuk 2#1]].
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2. He put himself into a strange posture. He cast himself down on his knees upon the earth, in token of humility, reverence, and importunity, and *put his face between his knees* (that is, bowed his head so low that it touched his knees), thus abasing himself in the sense of his own meanness now that God had thus honoured him.
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3. He ordered his servant to bring him notice as soon as he discerned a cloud arising out of the sea, the Mediterranean Sea, which he had a large prospect of from the top of Carmel. The sailors at this day call it *Cape Carmel.* Six times his servant goes to the point of the hill and sees nothing, brings no good news to his master; yet Elijah continues praying, will not be diverted so far as to go and see with his own eyes, but still sends his servant to see if he can discover any hopeful cloud, while he keeps his mind close and intent in prayer, and abides by it, as one that has taken up his father Jacob's resolution, *I will not let thee go except thou bless me.* Note, Though the answer of our fervent and believing supplications may not come quickly, yet we must continue instant in prayer, and not faint nor desist; for *at the end it shall speak and not lie.*
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4. A little cloud at length appeared, no bigger than a man's hand, which presently overspread the heavens and watered the earth, [[1 Kings 18#44..45]]. Great blessings often arise from small beginnings, and showers of plenty from a cloud of a span long. Let us therefore never *despise the day of small things,* but hope and wait for great things from it. This was not as a morning cloud, which passes away (though Israel's goodness was so), but one that produced a plentiful rain ([[Psalms 68#9]]), and an earnest of more.
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5. Elijah hereupon hastened Ahab home, and attended him himself. Ahab rode in his chariot, at ease and in state, [[1 Kings 18#45]]. Elijah ran on foot before him. If Ahab had paid the respect to Elijah that he deserved he would have taken him into his chariot, as the eunuch did Philip, that he might honour him before the elders of Israel, and confer with him further about the reformation of the kingdom. But his corruptions got the better of his convictions, and he was glad to get clear of him, as Felix of Paul, when he dismissed him, and adjourned his conference with him to a more convenient season. But, since Ahab invites him not to ride with him, he will *run before him* ([[1 Kings 18#46]]) as one of his footmen, that he may not seem to be lifted up with the great honour God had put upon him or to abate in his civil respect to his prince, though he reproved him faithfully. God's ministers should make it appear that, how great soever they look when they deliver God's message, yet they are far from affecting worldly grandeur: let them leave that to the kings of the earth.
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@ -0,0 +1,76 @@
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# Chapter Introduction
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We left Elijah at the entrance of Jezreel, still appearing publicly, and all the people's eyes upon him. In this chapter we have him again absconding, and driven into obscurity, at a time when he could ill be spared; but we are to look upon it as a punishment to Israel for the insincerity and inconstancy of their reformation. When people will not learn it is just with God to remove their teachers into corners. Now observe,
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1. How he was driven into banishment by the malice of Jezebel his sworn enemy, [[1 Kings 19#1..3]].
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2. How he was met, in his banishment, by the favour of God, his covenant-friend.
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1. How God fed him, [[1 Kings 19#4..8]].
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2. How he conversed with him, and manifested himself to him ([[1 Kings 19#9]]; [[1 Kings 19#11..13]]), heard his complaint ([[1 Kings 19#10..14]]), directed him what to do ([[1 Kings 19#15..17]]), and encouraged him, [[1 Kings 19#18]].
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3. How his hands were strengthened, at his return out of banishment, by the joining of Elisha with him, [[1 Kings 19#19..21]].
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# Elijah's Flight from Jezebel. (b. c. 906.)
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## Verses: 1 - 8
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1 And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. 2 Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by to morrow about this time. 3 And when he saw that, he arose, and went for his life, and came to Beer-sheba, which belongeth to Judah, and left his servant there. 4 But he himself went a day's journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. 5 And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. 6 And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. 7 And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. 8 And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God.
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One would have expected, after such a public and sensible manifestation of the glory of God and such a clear decision of the controversy depending between him and Baal, to the honour of Elijah, the confusion of Baal's prophets, and the universal satisfaction of the people-- after they had seen both fire and water come from heaven at the prayer of Elijah, and both in mercy to them, the one as it signified the acceptance of their offering, the other as it *refreshed their inheritance, which was weary*-- that now they would all, as one man, return to the worship of the God of Israel and take Elijah for their guide and oracle, that he would thenceforward be prime-minister of state, and his directions would be as laws both to king and kingdom. But it is quite otherwise; he is neglected whom God honoured; no respect is paid to him, nor care taken of him, nor any use made of him, but, on the contrary, the land of Israel, to which he had been, and might have been, so great a blessing, is now made too hot for him.
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1. Ahab incensed Jezebel against him. That queen-consort, it seems, was in effect queen-regent, as she was afterwards when she was queen-dowager, an imperious woman that managed king and kingdom and did what she would. Ahab's conscience would not let him persecute Elijah (some remains he had in him of the blood and spirit of an Israelite, which tied his hands), but he told Jezebel all that Elijah had done ([[1 Kings 19#1]]), not to convince, but to exasperate her. It is not said he told her what *God* had done, but what *Elijah* had done, as if he, by some spell or charm, had brought fire from heaven, and the hand of the Lord had not been in it. Especially he represented to her, as that which would make her outrageous against him, that he had slain the prophets; the prophets of Baal he calls *the prophets,* as if none but they were worthy of the name. His heart was set upon them, and he aggravated the slaying of them as Elijah's crime, without taking notice that it was a just reprisal upon Jezebel for killing God's prophets, [[1 Kings 18#4]]. Those who, when they cannot for shame or fear do mischief themselves, yet stir up others to do it, will have it laid to their charge as if they had themselves done it.
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2. Jezebel sent him a threatening message ([[1 Kings 19#2]]), that she had vowed and sworn to be the death of him within twenty-four hours. Something prevents her from doing it just now, but she resolves it shall not be long undone. Note, Carnal hearts are hardened and enraged against God by that which should convince and conquer them and bring them into subjection to him. She swears by her gods, and, raging like one distracted, curseth herself if she slay not him, without any proviso of a divine permission. Cruelty and confidence often meet in persecutors. *I will pursue, I will overtake,*[[Exodus 15#9]]. But how came she to send him word of her design, and so to give him an opportunity of making his escape? Did she think him so daring that he would not flee, or herself so formidable that she could prevent him? Or was there a special providence in it, that she should be thus infatuated by her own fury? I am apt to think that though she desired nothing more than his blood, yet, at this time, she durst not meddle with him *for fear of the people, all counting him a prophet,* a great prophet, and therefore sent this message to him merely to frighten him and get him out of the way, for the present, that he might not carry on what he had begun. The backing of her threats with an oath and imprecation does not at all prove that she really intended to slay him, but only that she intended to make him believe so. The gods she swore by could do her no harm.
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3. Elijah, hereupon, in a great fright, fled for his life, it is likely by night, and came to Beer-sheba, [[1 Kings 19#3]]. Shall we praise him for this? We praise him not. Where was the courage with which he had lately confronted Ahab and all the prophets of Baal? Nay, which kept him by his sacrifice when the fire of God fell upon it? He that stood undaunted in the midst of the terrors both of heaven and earth trembles at the impotent menaces of a proud passionate woman. *Lord, what is man!* Great faith is not always alike strong. He could not but know that he might be very serviceable to Israel at this juncture, and had all the reason in the world to depend upon God's protection while he was doing God's work; yet he fled. In his former danger God had bidden him hide himself ([[1 Kings 17#3]]), therefore he supposed he might do so now.
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4. From Beer-sheba he went forward into the wilderness, that vast howling wilderness in which the Israelites wandered. Beer-sheba was so far distant from Jezreel, and within the dominion of so good a king as Jehoshaphat, that he could not but be safe there; yet, as if his fears haunted him even when he was out of the reach of danger, he could not rest there, but went a day's journey into the desert. Yet perhaps he retired thither not so much for his safety as that he might be wholly retired from the world, in order to a more free and intimate communion with God. *He left his servant at Beer-sheba* that he might be private in the wilderness, as Abraham left his servants at the bottom of the hill when he went up into the mount to worship God, and as Christ in the garden was *withdrawn from his disciples,* or perhaps it was because he would not expose his servant, who was young and tender, to the hardships of the wilderness, which would have been putting new wine into old bottles. We ought thus to consider the frame of those who are under our charge, for God considers ours.
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5. Being wearied with his journey, he grew cross (like children when they are sleepy) and *wished he might die,* [[1 Kings 19#4]]. He *requested for his life* (so it is in the margin), *that he might die;* for death is life to a good man; the death of the body is the life of the soul. Yet that was not the reason why he wished to die; it was not the deliberate desire of grace, as Paul's, to *depart and be with Christ,* but the passionate wish of his corruption, as Job's. Those that are, in this manner, forward to die are not in the fittest frame for dying. Jezebel has sworn his death, and therefore he, in a fret, prays for it, runs from death to death, yet with this difference, he wishes to die by the hand of the Lord, whose tender mercies are great, and not to fall into the hands of man, whose tender mercies are cruel. He would rather die in the wilderness than as Baal's prophet died, according to Jezebel's threatening ([[1 Kings 19#2]]), lest the worshippers of Baal should triumph and blaspheme the God of Israel, whom they will think themselves too hard for, if they can run down his advocate. He pleads, "It is enough. I have done enough, and suffered enough. I am weary of living." Those that have secured a happiness in the other world will soon have enough of this world. He pleads, "*I am not better than my fathers,* not better able to bear those fatigues, and therefore why should I be longer burdened with them than they were?" But is this *that my lord Elijah?* Can that great and gallant spirit shrink thus? God thus left him to himself, to show that when he was bold and strong it was *in the Lord and the power of his might,* but of himself he was *no better than his fathers* or brethren.
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6. God, by an angel, fed him in that wilderness, into the wants and perils of which he had wilfully thrown himself, and in which, if God had not graciously succoured him, he would have perished. How much better does God deal with his froward children than they deserve! Elijah, in a pet, wished to die; God needed him not, yet he designed further to employ and honour him, and therefore sent an angel to *keep him alive.* Our case would be bad sometimes if God should take us at our word and grant us our foolish passionate requests. Having prayed that he might die, he *laid down and slept* ([[1 Kings 19#5]]), wishing it may be to die in his sleep, and not to awake again; but he is awakened out of his sleep, and finds himself not only well provided for with bread and water ([[1 Kings 19#6]]), but, which was more, attended by an angle, who guarded him when he slept, and twice called him to his food when it was ready for him, [[1 Kings 19#5]]; [[1 Kings 19#7]]. He needed not to complain of the unkindness of men when it was thus made up by the ministration of angels. Thus provided for, he had reason to think he had fared better than the *prophets of the groves,* that *did eat at Jezebel's table.* Wherever God's children are, as they are still upon their Father's ground, so they are still under their Father's eye and care. They may lose themselves in a wilderness, but God has not lost them; there they may *look at him that lives and sees them, as Hagar,* [[Genesis 16#13]].
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7. He was carried, in the strength of this meat, to Horeb, *the mount of God,* [[1 Kings 19#8]]. Thither the Spirit of the Lord led him, probably beyond his own intention, that he might have communion with God in the same place where Moses had, the law that was given by Moses being revived by him. The angel bade him eat the second time, because of the greatness *of the journey* that was *before him,* [[1 Kings 19#7]]. Note God knows what he designs us for, though we do not, what service, what trials, and will take care for us when we, for want of foresight, cannot for ourselves, that we be furnished for them with *grace sufficient.* He that appoints what the voyage shall be will victual the ship accordingly. See how many different ways God took to keep Elijah alive; he fed him by ravens, with multiplied meals-- then by an angel-- and now, to show that *man lives not by bread alone,* he kept him alive forty days without meat, not resting and sleeping, which might make him the less to crave sustenance, but continually traversing the mazes of the desert, a day for a year of Israel's wanderings; yet he neither needs food nor desires it. The place, no doubt, reminds him of the manna, and encourages him to hope that God will sustain him here, and in due time bring him hence, as he did Israel, though, like him, fretful and distrustful.
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# Elijah's Converse with God. (b. c. 906.)
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## Verses: 9 - 18
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9 And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? 10 And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. 11 And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: 12 And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. 13 And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? 14 And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. 15 And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: 16 And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be prophet in thy room. 17 And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. 18 Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him.
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Here is,
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1. Elijah housed in a cave at Mount Horeb, which is called *the mount of God,* because on it God had formerly manifested his glory. And perhaps this was the same cave, or cleft of a rock, in which Moses was hidden when the Lord *passed by before him and proclaimed his name,* [[Exodus 33#22]]. What Elijah proposed to himself in coming to lodge here, I cannot conceive, unless it was to indulge his melancholy, or to satisfy his curiosity and assist his faith and devotion with the sight of that famous place where the law was given and where so many great things were done, and hoping to meet with God himself there, where Moses met with him, or in token of his abandoning his people Israel, who hated to be reformed (in the latter case, it agrees with Jeremiah's wish, [[Jeremiah 9#2]], *O that I had in the wilderness a lodging place of wayfaring men, that I might leave my people, and go from them, for they are all adulterers*) and so it was a bad omen of God's forsaking them; or it was because he thought he could not be safe any where else, and to this instance of the hardships this good man was reduced to the apostle refers, [[Hebrews 11#38]]. *They wandered in deserts and in mountains, and in dens and caves of the earth.*
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2. The visit God paid to him there and the enquiry he made concerning him: *The word of the Lord came to him.* We cannot go any where to be out of the reach of God's eye, his arm, and his word. *Whither can I flee from thy Spirit?* [[Psalms 139#7..10]], &c. God will take care of his out-casts; and those who, for his sake, are driven out from among men, he will find, and own, and gather with everlasting loving-kindnesses. John saw the visions of the Almighty when he was in banishment in the isle of Patmos, [[Revelation 1#9]]. The question God puts to the prophet it, *What doest* thou *here, Elijah?* [[1 Kings 19#9]], and again [[1 Kings 19#13]]. This is a reproof,
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1. For his fleeing hither. "What brings thee so far from home? Dost thou flee from Jezebel? Couldst thou not depend upon almighty power for thy protection?" Lay the emphasis upon the pronoun *thou.* "What *thou!* So great a man, so great a prophet, so famed for resolution-- dost thou flee thy country, forsake thy colours thus?" This cowardice would have been more excusable in another, and not so bad an example. *Should such a man as I flee?* [[Nehemiah 6#11]]. *Howl, fir-trees, if the cedars be* thus *shaken.* 2. For his fixing here. "What doest thou here, in this cave? Is this a place for a prophet of the Lord to lodge in? Is this a time for such men to retreat, when the public has such need of them?" In the retirement to which God sent Elijah ([[1 Kings 17#1..24]]) he was a blessing to a poor widow at Sarepta, but here he had no opportunity of doing good. Note, It concerns us often to enquire whether we be in our place and in the way of our duty. "Am I where I should be, whither God calls me, where my business lies, and where I may be useful?"
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3. The account he gives of himself, in answer to the question put to him ([[1 Kings 19#10]]), and repeated, in answer to the same question, [[1 Kings 19#14]].
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1. He excuses his retreat, and desires it may not be imputed to his want of zeal for reformation, but to his despair of success. For God knew, and his own conscience witnessed for him, that as long as there was any hope of doing good he had been *very jealous for the Lord God of Hosts;* but now that he had *laboured in vain,* and all his endeavours were to no purpose, he thought it was time to give up the cause, and mourn for what he could not mend. *Abi in cellam, et dic, Miserere mei-- "Away to thy cell, and cry, Have compassion on me.*"
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2. He complains of the people, their obstinacy in sin, and the height of impiety to which they had arrived: "*The children of Israel have forsaken thy covenant,* and that is the reason I have forsaken them; who can stay among them, to see every thing that is sacred ruined and run down?" This the apostle calls his *making intercession against Israel,*[[Romans 11#2..3]]. He had often been, of choice, their advocate, but now he is necessitated to be their accuser, before God. Thus [[John 5#45]], *There is one that accuseth you, even Moses, whom you trust.* Those are truly miserable that have the testimony and prayers of God's prophets against them.
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1. He charges them with having forsaken God's covenant; though they retained circumcision, that sign and seal of it, yet they had quitted his worship and service, which was the intention of it. Those who neglect God's ordinances, and let fall their communion with him, do really forsake his covenant, and break their league with him.
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2. With having *thrown down his altars,* not only deserted them and suffered them to go to decay, but, in their zeal for the worship of Baal, wilfully demolished them. This alludes to the private altars which the prophets of the Lord had, and which good people attended, who could not go up to Jerusalem and would not worship the calves nor Baal. These separate altars, though breaking in upon the unity of the church, yet, being erected and attended by those that sincerely aimed at the glory of God and served him faithfully, the seeming schism was excused. God owned them for his altars, as well as that at Jerusalem, and the putting of them down is charged upon Israel as a crying sin. But this was not all.
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3. *They have slain thy prophets with the sword,* who, it is probable, ministered at those altars. Jezebel, a foreigner, slew them ([[1 Kings 18#4]]), but the crime is charged upon the body of the people because the generality of them were *consenting to their death,* and pleased with it.
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3. He gives the reasons why he retired into this desert and took up his residence in this cave.
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1. It was because he could not appear to any purpose: "*I only am left,* and have none to second or support me in any good design. They all said, *The Lord he is God,* but none of them would stand by me nor offer to shelter me. That point then gained was presently lost again, and Jezebel can do more to debauch them than I can to reform them. What can one do against thousands?" Despair of success hinders many a good enterprise. No one is willing to venture alone, forgetting that those are not alone who have God with them.
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2. It was because he could not appear with any safety: "*They seek my life to take it away;* and I had better spend my life in a useless solitude than lose my life in a fruitless endeavour to reform those that hate to be reformed."
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4. God's manifestation of himself to him. Did he come hither to meet with God? He shall find that God will not fail to give him the meeting. Moses was put into the cave when God's glory passed before him; but Elijah was called out of it: *Stand upon the mount before the Lord,* [[1 Kings 19#11]]. He *saw no manner of similitude,* any more than Israel did when God *talked to them in Horeb.* But,
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1. He heard a strong wind, and saw the terrible effects of it, for it rent the mountains and tore the rocks. Thus was the trumpet sounded before the Judge of heaven and earth, by his angels, whom he makes *spirits,* or *winds* ([[Psalms 104#4]]), sounded so loud that the earth not only rang, but rent again.
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2. He felt the shock of an earthquake.
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3. He saw an eruption of fire, [[1 Kings 19#12]]. These were to usher in the designed manifestation of the divine glory, angels being employed in them, whom he *maketh a flame of fire,* and who, as his ministers, march before him, to *prepare in this desert a highway for our God.* But,
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4. At last he perceived a *still small voice,* in which *the Lord was,* that is, by which he spoke to him, and not out of the wind, or the earthquake, or the fire. Those struck an awe upon him, awakened his attention, and inspired humility and reverence; but God chose to make known his mind to him in whispers soft, not in those dreadful sounds. When he perceived this,
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1. *He wrapped hi face in his mantle,* as one afraid to look upon the glory of God, and apprehensive that it would dazzle his eyes and overcome him. The angels *cover their faces* before God in token of reverence, [[Isaiah 6#2]]. Elijah hid his face in token of shame for having been such a coward as to flee from his duty when he had such a God of power to stand by him in it. The wind, and earthquake, and fire, did not make him cover his face, but the still voice did. Gracious souls are more affected by the tender mercies of the Lord than by his terrors.
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2. He stood at the entrance of the cave, ready to hear what God had to say to him. This method of God's manifesting himself here at Mount Horeb seems to refer to the discoveries God formerly made of himself at this place to Moses.
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1. Then there was a tempest, an earthquake, and fire ([[Hebrews 12#18]]); but, when God would show Moses his glory, he *proclaimed his goodness;* and so here: *He was, the Word* was, in the *still small voice.*
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2. Then the law was thus given to Israel, with the appearances of terror first and then with a voice of words; and Elijah being now called to revive that law, especially the first two commandments of it, is here taught how to manage it; he must not only awaken and terrify the people with amazing signs, like the earthquake and fire, but he must endeavour, with a still small voice, to convince and persuade them, and not forsake them when he should be addressing them. Faith comes by hearing the word of God; miracles do but make way for it.
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3. Then God spoke to his people with terror; but in the gospel of Christ, which was to be introduced by the spirit and power of Elias, he would speak by a still small voice, the dread of which should not make us afraid; see [[Hebrews 12#18..24]], &c.
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5. The orders God gives him to execute. He repeats the question he had put to him before, "*What doest thou here?* This is not a place for thee now." Elijah gives the same answer ([[1 Kings 19#14]]), complaining of Israel's apostasy from God and the ruin of religion among them. To this God gives him a reply. When he wished *he might die* ([[1 Kings 19#4]]) God answered him not according to his folly, but was so far from letting him die that he not only kept him alive then but provided that he should never die, but be translated. But when he complained of his discouragement (and whither should God's prophets go with their complaints of that kind but to their Master?) God gave him an answer. He sends him back with directions to appoint Hazael king of Syria ([[1 Kings 19#15]]), Jehu king of Israel, and Elisha his successor in the eminency of the prophetical office ([[1 Kings 19#16]]), which is intended as a prediction that by these God would chastise the degenerate Israelites, plead his own cause among them, and *avenge the quarrel of his covenant,* [[1 Kings 19#17]]. Elijah complained that the wickedness of Israel was unpunished. The judgment of famine was too gentle, and had not reclaimed them; it was removed before they were reformed: "*I have been jealous,*" says he, "for God's name, but he himself has not appeared jealous for it." "Well," says God, "be content; it is all in good time; *judgments are prepared for those scorners,* though they are not yet inflicted; the persons are pitched upon, and shall now be nominated, for they are now in being, who shall do the business."
|
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1. "When Hazael comes to be king of Syria, he shall make bloody work among the people ([[2 Kings 8#12]]) and so correct them for their idolatry."
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2. "When Jehu comes to be king of Israel he shall make bloody work with the royal family, and shall utterly destroy the house of Ahab, that set up and maintained idolatry."
|
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3. "Elisha, while thou art on earth, shall strengthen thy hands; and, when thou art gone, shall carry on thy work, and be a remaining witness against the apostasy of Israel, and even he shall slay the children of Bethel, that idolatrous city." Note, The wicked are reserved to judgment. *Evil pursues sinners,* and there is no escaping it; to attempt an escape is but to run from one sword's point upon another. See [[Jeremiah 48#44]], *He that flees from the fear shall fall into the pit; and he that gets up out of the pit shall be taken in the snare.* Elisha, with the *sword of the Spirit,* shall terrify and wound the consciences of those who escape Hazael's sword of war and Jehu's sword of justice. *With the breath of his lips shall he slay the wicked,* [[Isaiah 11#4]]; [[2 Thessalonians 2#8]]; [[Hosea 6#5]]. It is a great comfort to good men and good ministers to think that God will never want instruments to do his work in his time, but, when they are gone, others shall be raised up to carry it on.
|
||||
6. The comfortable information God gives him of the number of Israelites who retained their integrity, though he thought he was left alone ([[1 Kings 19#18]]): *I have left 7000 in Israel* (besides Judea) *who have not bowed the knee to Baal.* Note,
|
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1. In times of the greatest degeneracy and apostasy God has always had, and will have, a remnant faithful to him, some that keep their integrity and do not go down the stream. The apostle mentions this answer of God to Elijah ([[Romans 11#4]]) and applies it to his own day, when the Jews generally rejected the gospel. *Yet,* says he, *at this time also there is a remnant,* [[Romans 11#5]].
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||||
2. It is God's work to preserve that remnant, and distinguish them from the rest, for without his grace they could not have distinguished themselves: *I have left me;* it is therefore said to be a remnant *according to the election of grace.* 3. It is but a little remnant, in comparison with the degenerate race; what are 7000 to the thousands of Israel? Yet, when those of every age come together, they will be found many more, 12,000 *sealed out of each tribe,* [[Revelation 7#4]].
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4. God's faithful ones are often his hidden ones ([[Psalms 83#3]]), and the visible church is scarcely visible, the wheat lost in the chaff and the gold in the dross, till the sifting, refining, separating day comes.
|
||||
5. *The Lord knows those that are his,* though we do not; he sees in secret.
|
||||
6. There are more good people in the world than some wise and holy men think there are. Their jealousy of themselves, and for God, makes them think the corruption is universal; but God sees not as they do. When we come to heaven, as we shall miss a great many whom we thought to meet there, so we shall meet a great many whom we little thought to find there. God's love often proves larger than man's charity and more extensive.
|
||||
|
||||
# The Call of Elisha. (b. c. 901.)
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||||
|
||||
## Verses: 19 - 21
|
||||
19 So he departed thence, and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen before him, and he with the twelfth: and Elijah passed by him, and cast his mantle upon him. 20 And he left the oxen, and ran after Elijah, and said, Let me, I pray thee, kiss my father and my mother, and then I will follow thee. And he said unto him, Go back again: for what have I done to thee? 21 And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him.
|
||||
|
||||
Elisha was named last in the orders God gave to Elijah, but he was first called, for by him the other two were to be called. He must come in Elijah's room; yet Elijah is forward to raise him, and is far from being jealous of his successor, but rejoices to think that he shall leave the work of God in such good hands. Concerning the call of Elisha observe,
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1. That it was an unexpected surprising call. Elijah found him by divine direction, or perhaps he was before acquainted with him and knew where to find him. He found him, not in the schools of the prophets, but *in the field,* not reading, nor praying, nor sacrificing, but *ploughing,* [[1 Kings 19#19]]. Though a great man (as appears by his feast, [[1 Kings 19#21]]), master of the ground, and oxen, and servants, yet he did not think it any disparagement to him to follow his business himself, and not only to inspect his servants, but himself to lay his hand to the plough. Idleness is no man's honour, nor is husbandry any man's disgrace. An honest calling in the world does not at all put us out of the way of our heavenly calling, any more than it did Elisha, who was taken from following the plough the feed Israel and to sow the *seed of the word,* as the apostles were taken from fishing to catch men. Elisha enquired not after Elijah, but was anticipated with this call. We love God, and choose him, because he chose us, and loved us, first.
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2. That it was a powerful call. Elijah did but *cast his mantle upon him.* ([[1 Kings 19#19]]), in token of friendship, that he would take him under his care and tuition as he did under his mantle, and to be one with him in the same clothes, or in token of his being clothed with the spirit of Elijah (now he put some of his honour upon him, as Moses on Joshua, [[Numbers 27#20]]); but, when Elijah went to heaven, he had the mantle entire, [[2 Kings 2#13]]. And immediately he *left the oxen* to go as they would, and *ran after Elijah,* and assured him that he would follow him presently, [[1 Kings 19#20]]. An invisible hand touched his heart, and unaccountably inclined him by a secret power, without any external persuasions, to quit his husbandry and give himself to the ministry. It is in a day of power that Christ's subjects are made willing ([[Psalms 110#3]]), nor would any come to Christ unless they were thus drawn. Elisha came to a resolution presently, but begged a little time, not to *ask* leave, but only to *take* leave, of his parents. This was not an excuse for delay, like his ([[Luke 9#61]]) that desired he might *bid those farewell that were at home,* but only a reservation of the respect and duty he owed to his father and mother. Elijah bade him to back and do it, he would not hinder him; nay, if he would, he might go back, and not return, for any thing he had done to him. He will not force him, nor take him against his will; let him sit down and count the cost, and make it his own act. The efficacy of God's grace preserves the native liberty of man's will, so that those who are good are good of choice and not by constraint, not pressed men, but volunteers.
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3. That it was a pleasant and acceptable call to him, which appears by the farewell-feast he made for his family ([[1 Kings 19#21]]), though he not only quitted all the comforts of his father's house, but exposed himself to the malignity of Jezebel and her party. It was a discouraging time for prophets to set out in. A man that had consulted with flesh and blood would not be fond of Elijah's mantle, nor willing to wear his coat; yet Elisha cheerfully, and with a great deal of satisfaction, leaves all to accompany him. Thus Matthew made a great fast when he left the receipt of custom to follow Christ.
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4. That it was an effectual call. Elijah did not stay for him, lest he should seem to compel him, but left him to his own choice, and he soon arose, went after him, and not only associated with him, but *ministered to him* as his servitor, *poured water on his hands,* [[2 Kings 3#11]]. It is of great advantage to young ministers to spend some time under the direction of those that are aged and experienced, whose years teach wisdom, and not to think much, if occasion be, to minister to them. Those that would be fit to teach must have time to learn; and those that hope hereafter to rise and rule must be willing at first to stoop and serve.
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@ -0,0 +1,92 @@
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# Chapter Introduction
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In this chapter we have David setting and Solomon at the same time rising.
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1. The conclusion of David's reign with his life.
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1. The charge he gives to Solomon upon his death-bed, in general, to serve God ([[1 Kings 2#1..4]]), in particular, concerning Joab, Barzillai, and Shimei, [[1 Kings 2#5..9]].
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2. His death and burial, and the years of his reign, [[1 Kings 2#10..11]].
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2. The beginning of Solomon's reign, [[1 Kings 2#12]]. Though he was to be a prince of peace, he began his reign with some remarkable acts of justice,
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1. Upon Adonijah, whom he put to death for his aspiring pretensions, [[1 Kings 2#13..25]].
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2. Upon Abiathar, whom he deposed from the high priesthood for siding with Adonijah, [[1 Kings 2#26..27]].
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3. Upon Joab, who he put to death for his late treasons and former murders, [[1 Kings 2#28..35]].
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4. Upon Shimei, whom, for cursing David, he confined to Jerusalem ([[1 Kings 2#36..38]]), and three years after, for transgressing the rules, put to death, [[1 Kings 2#39..46]].
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# David's Dying Charge; David's Death and Burial. (b. c. 1015.)
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## Verses: 1 - 11
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1 Now the days of David drew nigh that he should die; and he charged Solomon his son, saying, 2 I go the way of all the earth: be thou strong therefore, and show thyself a man; 3 And keep the charge of the Lord thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself: 4 That the Lord may continue his word which he spake concerning me, saying, If thy children take heed to their way, to walk before me in truth with all their heart and with all their soul, there shall not fail thee (said he) a man on the throne of Israel. 5 Moreover thou knowest also what Joab the son of Zeruiah did to me, and what he did to the two captains of the hosts of Israel, unto Abner the son of Ner, and unto Amasa the son of Jether, whom he slew, and shed the blood of war in peace, and put the blood of war upon his girdle that was about his loins, and in his shoes that were on his feet. 6 Do therefore according to thy wisdom, and let not his hoar head go down to the grave in peace. 7 But show kindness unto the sons of Barzillai the Gileadite, and let them be of those that eat at thy table: for so they came to me when I fled because of Absalom thy brother. 8 And, behold, thou hast with thee Shimei the son of Gera, a Benjamite of Bahurim, which cursed me with a grievous curse in the day when I went to Mahanaim: but he came down to meet me at Jordan, and I sware to him by the Lord, saying, I will not put thee to death with the sword. 9 Now therefore hold him not guiltless: for thou art a wise man, and knowest what thou oughtest to do unto him; but his hoar head bring thou down to the grave with blood. 10 So David slept with his fathers, and was buried in the city of David. 11 And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem.
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David, that great and good man, is here a dying man ([[1 Kings 2#1]]), and a dead man, [[1 Kings 2#10]]. It is well there is another life after this, for death stains all the glory of this, and lays it in the dust. We have here,
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1. The charge and instructions which David, when he was dying, gave to Solomon, his son and declared successor. He feels himself declining, and is not backward to own it, nor afraid to hear or speak of dying: *I go the way of all the earth,* [[1 Kings 2#2]]. Heb. *I am walking in it.* Note, Death is a way; not only a period of this life, but a passage to a better. It is *the way of all the earth,* of all mankind who dwell on earth, and are themselves earth, and therefore must return to their earth. Even the sons and heirs of heaven must *go the way of all the earth,* they must needs die; but they walk with pleasure in this way, *through the valley of the shadow of death,* [[Psalms 23#4]]. Prophets, and even kings, must go this way to brighter light and honour than prophecy or sovereignty. David is going this way, and therefore gives Solomon directions what to do.
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1. He charges him, in general, to keep God's commandments and to make conscience of his duty, [[1 Kings 2#2..4]]. He prescribes to him,
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1. A good rule to act by-- the divine will: "Govern thyself by that." David's charge to him is to *keep the charge of the Lord* his *God.* The authority of a dying father is much, but nothing to that of a living God. There are great trusts which we are charged with by the Lord our God-- let us keep them carefully, as those that must give account; and excellent statutes, which we must be ruled by-- let us also keep them. The written word is our rule. Solomon must himself do *as was written in the law of Moses.*
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2. A good spirit to act with: Be *strong and show thyself a man,* though in years but a child. Those that would keep the charge of the Lord their God must put on resolution.
|
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3. Good reasons for all this. This would effectually conduce,
|
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1. To the prosperity of his kingdom. It is the way to *prosper in all thou doest,* and to succeed with honour and satisfaction in every undertaking.
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2. To the perpetuity of it: *That the Lord may continue* and so confirm *his word which he spoke concerning me.* Those that rightly value the treasure of the promise, that sacred *depositum,* cannot but be solicitous to preserve the entail of it, and very desirous that those who come after them may do nothing to cut it off. Let each, in his own age, successively, keep God's charge, and then God will be sure to continue his word. We never let fall the promise till we let fall the precept. God had promised David that the Messiah should come from his loins, and that promise was absolute: but the promise that there should not fail him *a man on the throne of Israel* was conditional-- if his seed behave themselves as they should. If Solomon, in his day, fulfil the condition, he does his part towards the perpetuating of the promise. The condition is that he walk before God in all his institutions, in sincerity, with zeal and resolution; and, in order hereunto, that he *take heed to his way.* In order to our constancy in religion, nothing is more necessary than caution and circumspection.
|
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2. He gives him directions concerning some particular persons, what to do with them, that he might make up his deficiencies in justice to some and kindness to others.
|
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1. Concerning Joab, [[1 Kings 2#5]]. David was now conscious to himself that he had not done well to spare him, when he had made himself once again obnoxious to the law, but the murder of Abner first and afterwards of Amasa, both of them great men, *captains of the hosts of Israel.* He slew them treacherously (*shed the blood of war in peace*), and injuriously to David: *Thou knowest what* he *did to me* therein. The murder of a subject is a wrong to the prince, it is a loss to him, and is against the peace of our sovereign lord the king. These murders were particularly against David, reflecting upon his reputation, he being, at that time, in treaty with the victims, and hazarded his interest, which they were very capable of serving. Magistrates are the avengers of the blood of those they have the charge of. It aggravated Joab's crime that he was neither ashamed of the sin nor afraid of the punishment, but daringly wore the girdle and shoes that were stained with innocent blood, in defiance of the justice both of God and the king. David refers him to Solomon's wisdom ([[1 Kings 2#6]]), with an intimation that he left him to his justice. Say not, "He has a hoary head; it is a pity it should be cut off, for it will shortly fall of itself." No, let it not *go down to the grave in peace.* Though he has been long reprieved, he shall be reckoned with at last; time does not wear out the guilt of any sin, particularly that of murder.
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2. Concerning Barzillai's family, to whom he orders him to be kind for Barzillai's sake, who, we may suppose, by this time, was dead, [[1 Kings 2#7]]. When David, upon his death-bed, was remembering the injuries that had been done, he could not forget the kindnesses that had been shown, but leaves it as a charge upon his son to return them. Note, the kindnesses we have received from our friends must not be buried either in their graves or ours, but our children must return them to theirs. Hence, perhaps, Solomon fetched that rule ([[Proverbs 27#10]]), *Thy own friend, and thy father's friend, forsake not.* Paul prays for the house of Onesiphorus, who had often refreshed him.
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3. Concerning Shimei, [[1 Kings 2#8..9]].
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1. His crime is remembered: *He cursed me with a grievous curse;* the more grievous because he insulted him when he was in misery and poured vinegar into his wounds. The Jews say that one thing which made this a grievous curse was that, besides all that is mentioned ([[2 Samuel 16#1..23]]), Shimei upbraided him with his descent from Ruth the Moabitess.
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2. His pardon is not forgotten. David owned he had sworn to him that he would not himself put him to death, because he seasonably submitted, and cried *Peccavi-- I have sinned,* and he was not willing, especially at that juncture, to use the sword of public justice for the avenging of wrongs done to himself. But,
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3. His case, as it now stands, is left with Solomon, as one that knew what was fit to be done and would do as he found occasion. David intimates to him that his pardon was not designed to be perpetual, but only a reprieve for David's life: "*Hold him not guiltless;* do not think him any true friend to thee or thy government, nor fit to be trusted. He has no less malice than he had then, though he has more sense to conceal it. He is still a debtor to the public justice for what he did then; and, though I promised him that I would not put him to death, I never promised that my successor should not. His turbulent spirit will soon give thee an occasion, which thou shouldst not fail to take, for the bringing of his *hoary head to the grave with blood.*" This proceeded not from personal revenge, but a prudent zeal for the honour of the government and the covenant God had made with his family, the contempt of which ought not to go unpunished. Even a hoary head, if a guilty and forfeited head, ought not to be any man's protection from justice. *The sinner, being a hundred years old, shall be accursed,* [[Isaiah 65#20]].
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2. David's death and burial ([[1 Kings 2#10]]): He *was buried in the city of David,* not in the burying place of his father, as Saul was, but in his own city, which he was the founder of. There were set the thrones, and there the tombs, of the house of David. Now *David, after he had served his own generation, by the will of God, fell asleep, and was laid to his fathers, and saw corruption,* [[Acts 13#36]], and see [[Acts 2#29]]. His epitaph may be taken from [[2 Samuel 23#1]]. Here lies *David the son of Jesse, the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel,* adding his own words ([[Psalms 16#9]]), *My flesh also shall rest in hope.* Josephus says that, besides the usual magnificence with which his son Solomon buried him, he put into his sepulchre a vast deal of money; and that 1300 years after (so he reckons) it was opened by Hircanus the high priest, in the time of Antiochus, and 3000 talents were taken out for the public service. The years of his reign are here computed ([[1 Kings 2#11]]) to be forty years; the odd six months which he reigned above seven years in Hebron are not reckoned, but the even sum only.
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|
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# Adonijah's Impudent Request; Adonijah Put to Death. (b. c. 1015.)
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|
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## Verses: 12 - 25
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12 Then sat Solomon upon the throne of David his father; and his kingdom was established greatly. 13 And Adonijah the son of Haggith came to Bathsheba the mother of Solomon. And she said, Comest thou peaceably? And he said, Peaceably. 14 He said moreover, I have somewhat to say unto thee. And she said, Say on. 15 And he said, Thou knowest that the kingdom was mine, and that all Israel set their faces on me, that I should reign: howbeit the kingdom is turned about, and is become my brother's: for it was his from the Lord. 16 And now I ask one petition of thee, deny me not. And she said unto him, Say on. 17 And he said, Speak, I pray thee, unto Solomon the king, (for he will not say thee nay,) that he give me Abishag the Shunammite to wife. 18 And Bathsheba said, Well; I will speak for thee unto the king. 19 Bathsheba therefore went unto king Solomon, to speak unto him for Adonijah. And the king rose up to meet her, and bowed himself unto her, and sat down on his throne, and caused a seat to be set for the king's mother; and she sat on his right hand. 20 Then she said, I desire one small petition of thee; I pray thee, say me not nay. And the king said unto her, Ask on, my mother: for I will not say thee nay. 21 And she said, Let Abishag the Shunammite be given to Adonijah thy brother to wife. 22 And king Solomon answered and said unto his mother, And why dost thou ask Abishag the Shunammite for Adonijah? ask for him the kingdom also; for he is mine elder brother; even for him, and for Abiathar the priest, and for Joab the son of Zeruiah. 23 Then king Solomon sware by the Lord, saying, God do so to me, and more also, if Adonijah have not spoken this word against his own life. 24 Now therefore, as the Lord liveth, which hath established me, and set me on the throne of David my father, and who hath made me a house, as he promised, Adonijah shall be put to death this day. 25 And king Solomon sent by the hand of Benaiah the son of Jehoiada; and he fell upon him that he died.
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|
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Here is,
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|
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1. Solomon's accession to the throne, [[1 Kings 2#12]]. He came to it much more easily and peaceably than David did, and much sooner saw his government established. It is happy for a kingdom when the end of one good reign is the beginning of another, as it was here.
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2. His just and necessary removal of Adonijah his rival, in order to the establishment of his throne. Adonijah had made some bold pretensions to the crown, but was soon obliged to let them fail and throw himself upon Solomon's mercy, who dismissed him upon his good behaviour, and, had he been easy, he might have been safe. But here we have him betraying himself into the hands of Solomon's justice, and falling by it, the righteous God leaving him to himself, that he might be punished for his former treason and that Solomon's throne might be established. Many thus ruin themselves, because they know not when they are well off, or well done to; and sinners, by presuming on God's patience, treasure up wrath to themselves. Now observe,
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1. Adonijah's treasonable project, which was to marry Abishag, David's concubine, not because he was in love with her, but because, by her, he hoped to renew his claim to the crown, which might stand him in stead, or because it was then looked upon as a branch of the government to have *the wives of the predecessor,* [[2 Samuel 12#8]]. Absalom thought his pretensions much supported by lying with his father's concubines. Adonijah flatters himself that if he may succeed him in his bed, especially with the best of his wives, he may by that means step up to succeed him in his throne. Restless and turbulent spirits reach high. It was but a small game to play at, as it should seem, yet he hoped to make it an after-game for the kingdom, and now to gain that by a wife which he could not gain by force.
|
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2. The means he used to compass this. He durst not make suit to Abishag immediately (he knew she was at Solomon's disposal, and he would justly resent it if his consent were not first obtained, as even Ishbosheth did, in a like case, [[2 Samuel 3#7]]), nor durst he himself apply immediately to Solomon, knowing that he lay under his displeasure; but he engaged Bathsheba to be his friend in this matter, who would be forward to believe it a matter of love, and not apt to suspect it a matter of policy. Bathsheba was surprised to see Adonijah in her apartment, and asked him if he did not come with a design to do her a mischief, because she had been instrumental to crush his late attempt. "No," says he, "I come *peaceably* ([[1 Kings 2#13]]), and to beg a favour" ([[1 Kings 2#14]]), that she would use the great interest she had in her son to gain his consent, that he might marry Abishag ([[1 Kings 2#16..17]]), and, if he may but obtain this, he will thankfully accept it,
|
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1. As a compensation for his loss of the kingdom. He insinuates ([[1 Kings 2#15]]), "Thou knowest the kingdom was mine, as my father's eldest son, living at the time of his death, *and all Israel set their faces on me.*" This was false; they were but a few that he had on his side; yet thus he would represent himself as an object of compassion, that had been deprived of a crown, and therefore might well be gratified in a wife. If he may not inherit his father's throne, yet let him have something valuable that was his father's, to keep for his sake, and let it be Abishag.
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2. As his reward for his acquiescence in that loss. He owns Solomon's right to the kingdom: "*It was his from the Lord.* I was foolish in offering to contest it; and now that it is turned about to him I am satisfied." Thus he pretends to be well pleased with Solomon's accession to the throne, when he is doing all he can to give him disturbance. *His words were smoother than butter, but war was in his heart.*
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3. Bathsheba's address to Solomon on his behalf. She promised to speak to the king for him ([[1 Kings 2#18]]) and did so, [[1 Kings 2#19]]. Solomon received her with all the respect that was due to a mother, though he himself was a king: He *rose up to meet her, bowed himself to her,* and caused her *to sit on his right hand,* according to the law of the fifth commandment. Children, not only when grown up, but when grown great, must give honour to their parents, and behave dutifully and respectfully towards them. *Despise not thy mother when she is old.* As a further instance of the deference he paid to his mother's wisdom and authority, when he understood she had a petition to present to him, he promised not to say her nay, a promise which both he and she understood with this necessary limitation, provided it be just and reasonable and fit to be granted; but, if it were otherwise, he was sure he should convince her that it was so, and that then she would withdraw it. She tells him her errand at last ([[1 Kings 2#21]]): *Let Abishag be given to Adonijah thy brother.* It was strange that she did not suspect the treason, but more strange that she did not abhor the incest, that was in the proposal. But either she did not take Abishag to be David's wife, because the marriage was not consummated, or she thought it might be dispensed with to gratify Adonijah, in consideration of his tame submission to Solomon. This was her weakness and folly: it was well that she was not regent. Note, Those that have the ear of princes and great men, as it is their wisdom not to be too prodigal of their interest, so it is their duty never to use it for the assistance of sin or the furtherance of any wicked design. Let not princes be asked that which they ought not to grant. It ill becomes a good man to prefer a bad request or appear in a bad cause.
|
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4. Solomon's just and judicious rejection of the request. Though his mother herself was the advocate, and called it *a small petition,* and perhaps it was the first she had troubled him with since he was king, yet he denied it, without violation of the general promise he had made, [[1 Kings 2#20]]. If Herod had not had a mind to cut off John Baptist's head, he would not have thought himself obliged to do it by a general promise, like this, made to Herodias. The best friend we have in the world must not have such an interest in us as to bring us to do a wrong thing, either unjust or unwise.
|
||||
1. Solomon convinces his mother of the unreasonableness of the request, and shows her the tendency of it, which, before, she was not aware of. His reply is somewhat sharp: "*Ask for him the kingdom also,* [[1 Kings 2#22]]. To ask that he may succeed the king in his bed is, in effect, to ask that he may succeed him in his throne; for that is it he aims at." Probably he had information, or cause for a strong suspicion, that Adonijah was plotting with Joab and Abiathar to give him disturbance, which warranted him to put this construction upon Adonijah's request.
|
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2. He convicts and condemns Adonijah for his pretensions, and both with an oath. He convicts him out of his own mouth, [[1 Kings 2#23]]. His own tongue shall fall upon him; and a heavier load a man needs not fall under. Bathsheba may be imposed upon, but Solomon cannot; he plainly sees what Adonijah aims at, and concludes, "He has *spoken this word against his own life;* he is snared in the words of his own lips; now he shows what he would be at." He condemns him to die immediately: *He shall be put to death this day,* [[1 Kings 2#24]]. God had himself declared with an oath that he would establish David's throne ([[Psalms 89#35]]), and therefore Solomon pledges the same assurance to secure that establishment, by cutting off the enemies of it. "As God liveth, that establisheth the government, Adonijah shall die, that would unsettle it." Thus the ruin of the enemies of Christ's kingdom is as sure as the stability of his kingdom, and both are as sure as the being and life of God, the founder of it. The warrant is immediately signed for his execution, and no less a man than Benaiah, the son of Jehoiada, general of the army, is ordered to be the executioner, [[1 Kings 2#25]]. It is strange that Adonijah may not be heard to speak for himself: but Solomon's wisdom did not see it needful to examine the matter any further; it was plain enough that Adonijah aimed at the crown, and Solomon could not be safe while he lived. Ambitious turbulent spirits commonly prepare for themselves the instruments of death. Many a head has been lost by catching at a crown.
|
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|
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# Joab Put to Death. (b. c. 1015.)
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|
||||
## Verses: 26 - 34
|
||||
26 And unto Abiathar the priest said the king, Get thee to Anathoth, unto thine own fields; for thou art worthy of death: but I will not at this time put thee to death, because thou barest the ark of the Lord God before David my father, and because thou hast been afflicted in all wherein my father was afflicted. 27 So Solomon thrust out Abiathar from being priest unto the Lord; that he might fulfil the word of the Lord, which he spake concerning the house of Eli in Shiloh. 28 Then tidings came to Joab: for Joab had turned after Adonijah, though he turned not after Absalom. And Joab fled unto the tabernacle of the Lord, and caught hold on the horns of the altar. 29 And it was told king Solomon that Joab was fled unto the tabernacle of the Lord; and, behold, he is by the altar. Then Solomon sent Benaiah the son of Jehoiada, saying, Go, fall upon him. 30 And Benaiah came to the tabernacle of the Lord, and said unto him, Thus saith the king, Come forth. And he said, Nay; but I will die here. And Benaiah brought the king word again, saying, Thus said Joab, and thus he answered me. 31 And the king said unto him, Do as he hath said, and fall upon him, and bury him; that thou mayest take away the innocent blood, which Joab shed, from me, and from the house of my father. 32 And the Lord shall return his blood upon his own head, who fell upon two men more righteous and better than he, and slew them with the sword, my father David not knowing thereof, to wit, Abner the son of Ner, captain of the host of Israel, and Amasa the son of Jether, captain of the host of Judah. 33 Their blood shall therefore return upon the head of Joab, and upon the head of his seed for ever: but upon David, and upon his seed, and upon his house, and upon his throne, shall there be peace for ever from the Lord. 34 So Benaiah the son of Jehoiada went up, and fell upon him, and slew him: and he was buried in his own house in the wilderness.
|
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|
||||
Abiathar and Joab were both aiding and abetting in Adonijah's rebellious attempt, and it is probable were at the bottom of this new motion made of Adonijah for Abishag, and it should seem Solomon knew it, [[1 Kings 2#22]]. This was, in both, an intolerable affront both to God and to the government, and the worse because of their high station and the great influence their examples might have upon many. They therefore come next to be reckoned with. They are both equally guilty of the treason, but, in the judgment passed upon them, a difference is made and with good reason.
|
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|
||||
1. Abiathar, in consideration of his old services, is only degraded, [[1 Kings 2#26..27]].
|
||||
1. Solomon convicts him, and by his great wisdom finds him guilty: "*Thou art worthy of death,* for joining with Adonijah, when thou knewest on whose head God intended to set the crown."
|
||||
2. He calls to mind the respect he had formerly shown to David his father, and that he had both ministered to him in holy things (*had borne before him the ark of the Lord*), and also had tenderly sympathized with him in his afflictions and been afflicted in them all, particularly when he was in exile and distress both by Saul's persecution and Absalom's rebellion. Note, Those that show kindness to God's people shall have it remembered to their advantage one time or other.
|
||||
3. For this reason he spares Abiathar's life, but deposes him from his offices, and confines him to his country seat at Anathoth, forbids him the court, the city, the tabernacle, the altar, and all inter-meddling in public business, with an intimation likewise that he was upon his good behaviour, and that though Solomon did not put him to death at this time he might another time, if he did not conduct himself well. But, for the present, he was only thrust out from being priest, as rendered unworthy that high station by the opposition he had given to that which he knew to be the will of God. Saul, for a supposed crime, had barbarously slain Abiathar's father, and eighty-five priests, their families, and city. Solomon spares Abiathar himself, though guilty of a real crime. Thus was Saul's government ruined and Solomon's established. As men are to God's ministers, they will find him to them.
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||||
4. The depriving of Abiathar was the fulfilling of the threatening against the house of Eli ([[1 Samuel 2#30]]), for he was the last high priest of that family. It was now above eighty years since the ruin was threatened; but God's judgments, though not executed speedily, will be executed surely.
|
||||
2. Joab, in consideration of his old sins, is put to death.
|
||||
1. His guilty conscience sent him to the horns of the altar. He heard that Adonijah was executed and Abiathar deposed, and therefore, fearing his turn would be next, he fled for refuge to the altar. Many that, in the day of their security, care not for the service of the altar, will be glad of the protection of it in the day of their distress. Some think Joab designed thereby to devote himself for the future to a constant attendance upon the altar, hoping thereby to obtain his pardon, as some that have lived a dissolute life all their days have thought to atone for their crimes by retiring into a monastery when they are old, leaving the world when it has left them and no thanks to them.
|
||||
2. Solomon ordered him to be put to death there for the murder of Abner and Amasa; for these were the crimes upon which he thought fit to ground the sentence, rather than upon his treasonable adherence to Adonijah. Joab was indeed worthy of death for turning after Adonijah, in contempt of Solomon and his designation to the throne, *though he had not turned after Absalom,* [[1 Kings 2#28]]. Former fidelity will not serve to excuse any after treachery; yet, besides that, Joab had merited well of the house of David, to which and to his country he had done a great deal of good service in his day, in consideration of which, it is probable, Solomon would have pardoned him his offence against him (for clemency gives great reputation and establishment to an infant government), and would have only displaced him as he did Abiathar; but he must die for the murders he had formerly been guilty of, which his father had charged Solomon to call him to an account for. The debt he owed to the innocent blood that was shed, by answering its cries with the blood of him that shed, he could not pay himself, but left it to his son to pay it, who, having power wherewithal, failed not to do it. On this he grounds the sentence, aggravating the crime ([[1 Kings 2#32]]), that he *fell upon two men more righteous and better than he,* that had done him no wrong nor meant him any, and, had they lived, might probably have done David better service (if the blood shed be not only innocent, but excellent, the life more valuable that common lives, the crime is the more heinous), that David knew not of it, and yet the case was such that he would be suspected as privy to it; so that Joab endangered his prince's reputation in taking away the life of his rivals, which was a further aggravation. For these crimes,
|
||||
1. He must die, and die by the sword of public justice. *By man must his blood be shed,* and it lies upon his own head ([[1 Kings 2#32]]), as theirs does whom he had murdered, [[1 Kings 2#33]]. Woe to the head that lies under the guilt of blood! Vengeance for murder was long in coming upon Joab; but, when it did come, it remained the longer, being here entailed *upon the head of his seed for ever* ([[1 Kings 2#33]]), who, instead of deriving honour, as otherwise they might have done, from his heroic actions, derived guilt, and shame, and a curse, from his villainous actions, on account of which they fared the worse in this world. The seed of such evil doers shall never be renowned.
|
||||
2. He must die at the altar, rather than escape. Joab resolved not to stir from the altar ([[1 Kings 2#30]]), hoping thereby either to secure himself or else to render Solomon odious to the people, as a profaner of the holy place, if he should put him to death there. Benaiah made a scruple of either killing him there or dragging him thence; but Solomon knew the law, that the altar of God should give no protection to wilful murderers. [[Exodus 21#14]], *Thou shalt take him from my altar that he may die,* may die a sacrifice. In case of such sins as the blood of beasts would atone for the altar was a refuge, but not in Joab's case. He therefore orders him to be executed there, if he could not be got thence, to show that he feared not the censure of the people in doing his duty, but would rectify their mistake, and let them know that the administration of justice is better than sacrifice, and that the holiness of any place should never countenance the wickedness of any person. Those who, by a lively faith, take hold on Christ and his righteousness, with a resolution, if they perish, to perish there, shall find in him a more powerful protection than Joab found at the horns of the altar. Benaiah slew him ([[1 Kings 2#34]]), with the solemnity, no doubt, of a public execution. The law being thus satisfied, he was *buried in his own house in the wilderness,* privately, like a criminal, not pompously, like a soldier; yet no indignity was done to his dead body. It is not for man to lay the iniquity upon the bones, whatever God does.
|
||||
3. Solomon pleased himself with this act of justice, not as it gratified any personal revenge, but as it was the fulfilling of his father's orders and a real kindness to himself and his own government.
|
||||
1. Guilt was hereby removed, [[1 Kings 2#31]]. By returning the innocent blood that had been shed upon the head of him that shed it, it was taken away from him and from the house of his father, which implies that the blood which is not required from the murderer will be required from the magistrate, at least there is danger lest it should. Those that would have their houses safe and built up must put away iniquity far from them.
|
||||
2. Peace was hereby secured ([[1 Kings 2#33]]) upon David. He does not mean his person, but, as he explains himself in the next words, Upon *his seed, his house, and his throne,* shall there be *peace for ever from the Lord;* thus he expresses his desire that it may be so and his hope that it shall be so. "Now that justice is done, and the cry of blood is satisfied, the government will prosper." Thus *righteousness and peace kiss each other.* Now that such a turbulent man as Joab is removed there shall be peace. *Take away the wicked from before the king, and his throne shall be established in righteousness,* [[Proverbs 25#5]]. Solomon, in this blessing of peace upon his house and throne, piously looks upward to God as the author of it. "It shall be peace from the Lord, and peace for ever from the Lord." The Lord of peace himself give us that peace which is everlasting.
|
||||
|
||||
# Shimei's Punishment. (b. c. 1014.)
|
||||
|
||||
## Verses: 35 - 46
|
||||
35 And the king put Benaiah the son of Jehoiada in his room over the host: and Zadok the priest did the king put in the room of Abiathar. 36 And the king sent and called for Shimei, and said unto him, Build thee a house in Jerusalem, and dwell there, and go not forth thence any whither. 37 For it shall be, that on the day thou goest out, and passest over the brook Kidron, thou shalt know for certain that thou shalt surely die: thy blood shall be upon thine own head. 38 And Shimei said unto the king, The saying is good: as my lord the king hath said, so will thy servant do. And Shimei dwelt in Jerusalem many days. 39 And it came to pass at the end of three years, that two of the servants of Shimei ran away unto Achish son of Maachah king of Gath. And they told Shimei, saying, Behold, thy servants be in Gath. 40 And Shimei arose, and saddled his ass, and went to Gath to Achish to seek his servants: and Shimei went, and brought his servants from Gath. 41 And it was told Solomon that Shimei had gone from Jerusalem to Gath, and was come again. 42 And the king sent and called for Shimei, and said unto him, Did I not make thee to swear by the Lord, and protested unto thee, saying, Know for a certain, on the day thou goest out, and walkest abroad any whither, that thou shalt surely die? and thou saidst unto me, The word that I have heard is good. 43 Why then hast thou not kept the oath of the Lord, and the commandment that I have charged thee with? 44 The king said moreover to Shimei, Thou knowest all the wickedness which thine heart is privy to, that thou didst to David my father: therefore the Lord shall return thy wickedness upon thine own head; 45 And king Solomon shall be blessed, and the throne of David shall be established before the Lord for ever. 46 So the king commanded Benaiah the son of Jehoiada; which went out, and fell upon him, that he died. And the kingdom was established in the hand of Solomon.
|
||||
|
||||
Here is,
|
||||
|
||||
1. The preferment of Benaiah and Zadok, two faithful friends to Solomon and his government, [[1 Kings 2#35]]. Joab being put to death, Benaiah was advanced to be general of the forces in his room, and, Abiathar being deposed, Zadok was made high priest in his room, and therein was fulfilled the word of God, when he threatened to cut off the house of Eli ([[1 Samuel 2#35]]), *I will raise me up a faithful priest, and will build him a sure house.* Though sacred offices may be disgraced, they shall not be destroyed, by the mal-administration of those that are entrusted with them, nor shall God's work ever stand still for want of hands to carry it on. No wonder that he who was a king so immediately of God's making was empowered to make whom he though fit high priest; and he exercised this power with equity, for the ancient right was in Zadok, he being of the family of Eleazar, whereas Eli and his house were of Ithamar.
|
||||
2. The course that was taken with Shimei. He is sent for, by a messenger, from his house at Bahurim, expecting perhaps no better than Adonijah's doom, being conscious of his enmity to the house of David; but Solomon knows how to make a difference of crimes and criminals. David had promised Shimei his life for his time. Solomon is not bound by that promise, yet he will not go directly contrary to it.
|
||||
1. He confines him to Jerusalem, and forbids him, upon any pretence whatsoever, to go out of the city any further than the brook Kidron, [[1 Kings 2#36..37]]. He would suffer him to continue at his country seat lest he should make mischief among his neighbours, but took him to Jerusalem, where he kept him prisoner at large. This might make Shimei's confinement easy to himself, for Jerusalem was beautiful for situation, *the joy of the whole earth,* the royal city, the holy city (he had no reason to complain of being shut up in such a paradise); it would also make it the more safe for Solomon, for there he would have him under his eye and be able to watch his motions; and he plainly tells him that if he ever go out of the rules he shall certainly die for it. This was a fair trial of his obedience, and such a test of his loyalty as he had no reason to complain of. He has his life upon easy terms: he shall live if he will but be content to live at Jerusalem.
|
||||
2. Shimei submits to the confinement, and thankfully takes his life upon those terms. He enters into recognizance ([[1 Kings 2#38]]), under the penalty of death, not to stir out of Jerusalem, and owns that the saying is good. Even those that perish cannot but own the conditions of pardon and life unexceptionable, so that their blood, like Shimei's, must rest upon their own heads. Shimei promised, with an oath, to keep within his bounds, [[1 Kings 2#42]].
|
||||
3. Shimei forfeits his recognizance, which was the thing Solomon expected; and God was righteous in suffering him to do it, that he might now suffer for his old sins. Two of his servants (it seems, though he was a prisoner, he lived like himself, well attended) ran from him to the land of the Philistines, [[1 Kings 2#39]]. Thither he pursued them, and thence brought them back to Jerusalem, [[1 Kings 2#40]]. For the keeping of it private he *saddled his ass* himself, probably went in the night, and came home he thought undiscovered. "Seeking his servants," says bishop Hall, "he lost himself; those earthly things either are, or should be, our servants. How commonly do we see men run out of the bounds set by God's law, to hunt after them, till their souls incur a fearful judgment!"
|
||||
4. Solomon takes the forfeiture. Information is given him that Shimei has transgressed, [[1 Kings 2#41]]. The king sends for him, and,
|
||||
1. charges him with the present crime ([[1 Kings 2#42..43]]), that he had put a great contempt upon the authority and wrath both of God and the king, that he had broken *the oath of the Lord* and disobeyed the commandment of his prince, and by this it appeared what manner of spirit he was of, that he would not be held by the bonds of gratitude or conscience. Had he represented to Solomon the urgency of the occasion, and begged leave to go, perhaps Solomon might have given him leave; but to presume either upon his ignorance or his connivance was to affront him in the highest degree.
|
||||
2. He condemns him for his former crime, cursing David, and throwing stones at him in the day of his affliction: *The wickedness which thy heart is privy to,* [[1 Kings 2#44]]. There was no need to examine witnesses for the proof of the fact, his own conscience was instead of a thousand witnesses. That wickedness which men's *own hearts* alone *are privy to* is enough, if duly considered, to fill them with confusion, in expectation of its return upon *their own heads;* for if the heart be privy to it, God is greater than the heart and knoweth all things. Others knew of Shimei's cursing David, but Shimei himself knew of the wicked principles of hatred and malice against David which he displayed in cursing him and that his submission was but feigned and forced.
|
||||
3. He blessed himself and his government ([[1 Kings 2#45]]): *King Solomon shall be blessed,* notwithstanding Shimei's impotent curses, which perhaps, in fury and despair, he now vented freely: *Let them curse, but bless thou.* And *the throne of David shall be established,* by taking away those that would undermine it. It is a comfort, in reference to the enmity of the church's enemies, that, how much soever they rage, it is a vain thing they imagine. Christ's throne is established, and they cannot shake it.
|
||||
4. He gives orders for the execution of Shimei immediately, [[1 Kings 2#46]]. All judgment is committed to the Lord Jesus, and, though he be King of peace, he will be found a King of righteousness; and this will shortly be his word of command concerning all his enemies, that would not have him to reign over them: *Bring them forth, and slay them before me;* the reproaches of those that blasphemed him will fall on themselves, to their eternal condemnation.
|
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@ -0,0 +1,84 @@
|
||||
# Chapter Introduction
|
||||
|
||||
This chapter is the history of a war between Ben-hadad king of Syria and Ahab king of Israel, in which Ahab was, once and again, victorious. We read nothing of Elijah or Elishain all this story; Jezebel's rage, it is probable, had abated, and the persecution of the prophets began to cool, which gleam of peace Elijah improved. He appeared not at court, but, being told how many thousands of good people there were in Israel more than he thought of, employed himself, as we may suppose, in founding religious houses, schools, or colleges of prophets, in several parts of the country, to be nurseries of religion, that they might help to reform the nation when the throne and court would not be reformed. While he was thus busied, God favoured the nation with the successes we here read of, which were the more remarkable because obtained against Ben-hadad king of Syria, whose successor, Hazael, was ordained to be a scourge to Israel. They must shortly suffer by the Syrians, and yet now triumphed over them, that, if possible, they might be led to repentance by the goodness of God. Here is,
|
||||
|
||||
1. Ben-hadad's descent upon Israel, and his insolent demand, [[1 Kings 20#1..11]].
|
||||
2. The defeat Ahab gave him, encouraged and directed by a prophet, [[1 Kings 20#12..21]].
|
||||
3. The Syrians rallying again, and the second defeat Ahab gave them, [[1 Kings 20#22..30]].
|
||||
4. The covenant of peace Ahab made with Ben-hadad, when he had him at his mercy ([[1 Kings 20#31..34]]), for which he is reproved and threatened by a prophet, [[1 Kings 20#35..43]].
|
||||
|
||||
# Ben-hadad's Insolent Demand. (b. c. 900.)
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||||
|
||||
## Verses: 1 - 11
|
||||
1 And Benhadad the king of Syria gathered all his host together: and there were thirty and two kings with him, and horses, and chariots: and he went up and besieged Samaria, and warred against it. 2 And he sent messengers to Ahab king of Israel into the city, and said unto him, Thus saith Benhadad, 3 Thy silver and thy gold is mine; thy wives also and thy children, even the goodliest, are mine. 4 And the king of Israel answered and said, My lord, O king, according to thy saying, I am thine, and all that I have. 5 And the messengers came again, and said, Thus speaketh Benhadad, saying, Although I have sent unto thee, saying, Thou shalt deliver me thy silver, and thy gold, and thy wives, and thy children; 6 Yet I will send my servants unto thee to morrow about this time, and they shall search thine house, and the houses of thy servants; and it shall be, that whatsoever is pleasant in thine eyes, they shall put it in their hand, and take it away. 7 Then the king of Israel called all the elders of the land, and said, Mark, I pray you, and see how this man seeketh mischief: for he sent unto me for my wives, and for my children, and for my silver, and for my gold; and I denied him not. 8 And all the elders and all the people said unto him, Hearken not unto him, nor consent. 9 Wherefore he said unto the messengers of Benhadad, Tell my lord the king, All that thou didst send for to thy servant at the first I will do: but this thing I may not do. And the messengers departed, and brought him word again. 10 And Benhadad sent unto him, and said, The gods do so unto me, and more also, if the dust of Samaria shall suffice for handfuls for all the people that follow me. 11 And the king of Israel answered and said, Tell him, Let not him that girdeth on his harness boast himself as he that putteth it off.
|
||||
|
||||
Here is,
|
||||
|
||||
1. The threatening descent which Ben-hadad made upon Ahab's kingdom, and the siege he laid to Samaria, his royal city, [[1 Kings 20#1]]. What the ground of the quarrel was we are not told; covetousness and ambition were the principle, which would never want some pretence or other. David in his time had quite subdued the Syrians and made them tributaries to Israel, but Israel's apostasy from God makes them formidable again. Asa had tempted the Syrians to invade Israel once ([[1 Kings 15#18..20]]), and now they did it of their own accord. It is dangerous bringing a foreign force into the country: posterity may pay dearly for it. Ben-hadad had with him thirty-two kings, who were either tributaries to him, and bound in duty to attend him, or confederates with him, and bound in interest to assist him. How little did the title of king look when all these poor petty governors pretended to it!
|
||||
2. The treaty between these two kings. Surely Israel's defence had departed from them, or else the Syrians could not have marched so readily, and with so little opposition, to Samaria, the head and heart of the country, a city lately built, and therefore, we may suppose, not well fortified, but likely to fall quickly into the hands of the invaders; both sides are aware of this, and therefore,
|
||||
1. Ben-hadad's proud spirit sends Ahab a very insolent demand, [[1 Kings 20#2..3]]. A parley is sounded, and a trumpeter (we may suppose) is sent into the city, to let Ahab know that he will raise the siege upon condition that Ahab become his vassal (Nay, his *villain*), and not only pay him a tribute out of what he has, but make over his title to Ben-hadad, and hold all at his will, even his wives and children, the godliest of them. The manner of expression is designed to gall them; "All shall be mine, without exception."
|
||||
2. Ahab's poor spirit sends Ben-hadad a very disgraceful submission. It is general indeed (he cannot mention particulars in his surrender with so much pleasure as Ben-hadad did in his demand), but it is effectual: *I am thine, and all that I have,* [[1 Kings 20#4]]. See the effect of sin.
|
||||
1. If he had not by sin provoked God to depart from him, Ben-hadad could not have made such a demand. Sin brings men into such straits, by putting them out of divine protection. If God may not rule us, our enemies shall. A rebel to God is a slave to all besides. Ahab had prepared his silver and gold for Baal, [[Hosea 2#8]]. Justly therefore is it taken from him; such an alienating amounts to a forfeiture.
|
||||
2. If he had not by sin wronged his own conscience, and set that against him, he could not have made such a mean surrender. Guilt dispirits men, and makes them cowards. He knew Baal could not help, and had no reason to think that God would, and therefore was content to buy his life upon any terms. Skin for skin, and all that is dear to him, he will give for it; he will rather live a beggar than not die a prince.
|
||||
3. Ben-hadad's proud spirit rises upon his submission, and becomes yet more insolent and imperious, [[1 Kings 20#5..6]]. Ahab had laid his all at his feet, at his mercy, expecting that one king would use another generously, that this acknowledgment of Ben-hadad's sovereignty would content him, the honour was sufficient for the present, and he might hereafter make use of it if he saw cause (*Satis est prostrasse leoni*-- *It suffices the lion to have laid his victim prostrate*); but this will not serve.
|
||||
1. Ben-hadad is as covetous as he is proud, and cannot go away unless he have the possession as well as the dominion. He thinks it not enough to call it his, unless he have it in his hands. He will not so much as lend Ahab the use of his own goods above a day longer.
|
||||
2. He is as spiteful as he is haughty. Had he come himself to select what he had a mind for, it would have shown some respect to a crowned head; but he will send his servants to insult the prince, and hector over him, to rifle the palace, and strip it of all its ornaments; nay, to give Ahab the more vexation, they shall be ordered, not only to take what they please, but, if they can learn which are the persons or things that Ahab is in a particular manner fond of, to take those: *Whatsoever is pleasant in thy eyes they shall take away.* We are often crossed in that which we most dote upon; and that proves least safe which is most dear.
|
||||
3. He is as unreasonable as he is unjust, and will construe the surrender Ahab made for himself as made for all his subjects too, and will have them also to lie at his mercy: "They shall search, not only thy house, but *the houses of thy servants* too, and plunder them at discretion." Blessed be God for peace and property, and that what we have we can call our own.
|
||||
4. Ahab's poor spirit begins to rise too, upon this growing insolence; and, if it becomes not bold, yet it becomes desperate, and he will rather hazard his life than give up all thus.
|
||||
1. How he takes advice of his privy-council, who encourage him to stand it out. He speaks but poorly ([[1 Kings 20#7]]), appeals to them whether Ben-hadad be not an unreasonable enemy, and do not seek mischief. What else could he expect from one who, without any provocation given him, had invaded his country and besieged his capital city? He owns to them how he had truckled to him before, and will have them advise him what he should do in this strait; and they speak bravely (*Hearken not to him, nor consent,* [[1 Kings 20#8]]), promising no doubt to stand by him in the refusal.
|
||||
2. Yet he expresses himself very modestly in his denial, [[1 Kings 20#9]]. He owns Ben-hadad's dominion over him: "*Tell my lord the king* I have no design to affront him, nor to receded from the surrender I have already made; what I offered at first I will stand to, *but this thing I may not do;* I must not give what is none of my own." It was a mortification to Ben-hadad that even such an abject spirit as Ahab's durst deny him; yet it should seem, by his manner of expressing himself, that he durst not have done it if his people had not animated him.
|
||||
5. Ben-hadad proudly swears the ruin of Samaria. The threatening waves of his wrath, meeting with this check, rage and foam, and make a noise. In his fury, he imprecates the impotent revenge of his gods, *if the dust of Samaria serve for handfuls for his army* ([[1 Kings 20#10]]), so numerous, so resolute, an army will be bring into the field against Samaria, and so confident is he of their success; it will be done as easily as the taking up of a handful of dust; all shall be carried away, even the ground on which the city stands. Thus confident is his pride, thus cruel is his malice; this prepares him to be ruined, though such a prince and such a people are unworthy of the satisfaction of seeing him ruined.
|
||||
6. Ahab sends him a decent rebuke to his assurance, dares not defy his menaces, only reminds him of the uncertain turns of war ([[1 Kings 20#11]]): "Let not him that begins a war, and is girding on his sword, his armour, his harness, boast of victory, or think himself sure of it, *as if he had put it off,* and had come home a conqueror." This was one of the wisest words that ever Ahab spoke, and is a good item or momento to us all; it is folly to boast beforehand of any day, since we know not what it may bring forth ([[Proverbs 27#1]]), but especially to boast of a day of battle, which may prove as much against us as we promise ourselves it will be for us. It is impolitic to despise an enemy, and to be too sure of victory is the way to be beaten. Apply it to our spiritual conflicts. Peter fell by his confidence. While we are here we are but girding on the harness, and therefore must never boast as though we had put it off. *Happy is the man that feareth always,* and is never off his watch.
|
||||
|
||||
# Ben-hadad's Defeat. (b. c. 900.)
|
||||
|
||||
## Verses: 12 - 21
|
||||
12 And it came to pass, when Benhadad heard this message, as he was drinking, he and the kings in the pavilions, that he said unto his servants, Set yourselves in array. And they set themselves in array against the city. 13 And, behold, there came a prophet unto Ahab king of Israel, saying, Thus saith the Lord, Hast thou seen all this great multitude? behold, I will deliver it into thine hand this day; and thou shalt know that I am the Lord. 14 And Ahab said, By whom? And he said, Thus saith the Lord, Even by the young men of the princes of the provinces. Then he said, Who shall order the battle? And he answered, Thou. 15 Then he numbered the young men of the princes of the provinces, and they were two hundred and thirty two: and after them he numbered all the people, even all the children of Israel, being seven thousand. 16 And they went out at noon. But Benhadad was drinking himself drunk in the pavilions, he and the kings, the thirty and two kings that helped him. 17 And the young men of the princes of the provinces went out first; and Benhadad sent out, and they told him, saying, There are men come out of Samaria. 18 And he said, Whether they be come out for peace, take them alive; or whether they be come out for war, take them alive. 19 So these young men of the princes of the provinces came out of the city, and the army which followed them. 20 And they slew every one his man: and the Syrians fled; and Israel pursued them: and Benhadad the king of Syria escaped on an horse with the horsemen. 21 And the king of Israel went out, and smote the horses and chariots, and slew the Syrians with a great slaughter.
|
||||
|
||||
The treaty between the besiegers and the besieged being broken off abruptly, we have here an account of the battle that ensued immediately.
|
||||
|
||||
1. The Syrians, the besiegers, had their directions from a drunken king, who gave orders over his cups, as he was *drinking* ([[1 Kings 20#12]]), *drinking himself drunk* ([[1 Kings 20#16]]) *with the kings in the pavilions,* and this at noon. Drunkenness is a sin which armies and their officers have of old been addicted to. Say not thou then that the former days were, in this respect, better than these, though these are bad enough. Had he not been very secure he would not have sat to drink; and, had he not been intoxicated, he would not have been so very secure. Security and sensuality went together in the old world, and Sodom, [[Luke 17#26..29]], &c. Ben-hadad's drunkenness was the forerunner of his fall, as Belshazzar's was, [[Daniel 5#1..31]]. How could he prosper that preferred his pleasure before his business, and kept his kings to drink with him when they should have been at their respective posts to fight for him? In his drink,
|
||||
1. He orders the town to be invested, the engines fixed, and every thing got ready for the making of a general attack ([[1 Kings 20#12]]), but stirs not from his drunken club to see it done. *Woe unto thee, O land! when thy king is* such *a child.* 2. When the besieged made a sally (and, by that time, he was far gone) he gave orders to take them alive ([[1 Kings 20#18]]), not to kill them, which might have been done more easily and safely, but to seize them, which gave them an opportunity of killing the aggressors; so imprudent was he in the orders he gave, as well as unjust, in ordering them to be taken prisoners though they came for peace and to renew the treaty. Thus, as is usual, he drinks, and forgets the law, both the policies and the justice of war.
|
||||
2. The Israelites, the besieged, had their directions from an inspired prophet, one of the prophets of the Lord, whom Ahab had hated and persecuted: *And behold a prophet, even one, drew near to the king of Israel;* so it may be read, [[1 Kings 20#13]].
|
||||
1. Behold, and wonder, that God should send a prophet with a kind and gracious message to so wicked a prince as Ahab was; but he did it,
|
||||
1. For his people Israel's sake, who, though wickedly degenerated, were the seed of Abraham his friend and Jacob his chosen, the children of the covenant, and not yet cast off.
|
||||
2. That he might magnify his mercy, in doing good to one so evil and unthankful, might either bring him to repentance or leave him the more inexcusable.
|
||||
3. That he might mortify the pride of Ben-hadad and check his insolence. Ahab's idolatry shall be punished hereafter, but Ben-hadad's haughtiness shall be chastised now; for God resists the proud, and is pleased to say that *he fears the wrath of the enemy,* [[Deuteronomy 32#26..27]]. There was but one prophet perhaps to be had in Samaria, and he drew near with this message, intimating that he had been forced to keep at a distance. Ahab, in his prosperity, would not have borne the sight of him, but now he bids him welcome, when none of the prophets of the groves can give him any assistance. He enquired not for a prophet of the Lord, but God sent one to him unasked, for he waits to be gracious.
|
||||
2. Two things the prophet does:--
|
||||
1. He animates Ahab with an assurance of victory, which was more than all the elders of Israel could give him ([[1 Kings 20#8]]), though they promised to stand by him. This prophet, who is not named (for he *spoke in God's name*), tells him from God that this very day the siege shall be raised, and the army of the Syrians routed, [[1 Kings 20#13]]. When the prophet said, *Thus saith the Lord,* we may suppose Ahab began to tremble, expecting a message of wrath; but he is revived when it proves a gracious one. He is informed what use he ought to make of this blessed turn of affairs: "*Thou shalt know that I am Jehovah,* the sovereign Lord of all." God's foretelling a thing that was so very unlikely proved that it was his own doing.
|
||||
2. He instructs him what to do for the gaining of this victory.
|
||||
1. He must not stay till the enemy attacked him, but must sally out upon them and surprise them in their trenches.
|
||||
2. The persons employed must be the *young men of the princes of the provinces,* the pages, the footmen, who were few in number, only 232, utterly unacquainted with war, and the unlikeliest men that could be thought of for such a bold attempt; yet these must do it, these weak and foolish things must be instruments of confounding the wise and strong, that, while Ben-hadad's boasting is punished, Ahab's may be prevented and precluded, and the *excellency of the power may appear to be of God.*
|
||||
3. Ahab must himself so far testify his confidence in the word of God as to command in person, though, in the eye of reason, he exposed himself to the utmost danger by it. But it is fit that those who have the benefit of God's promises should enter upon them. Yet,
|
||||
4. He is allowed to make use of what other forces he has at hand, to follow the blow, when these young men have broken the ice. All he had in Samaria, or within call, were but 7000 men, [[1 Kings 20#15]]. It is observable that it is the same number with theirs that had not *bowed the knee to Baal* ([[1 Kings 19#18]]), though, it is likely, not the same men.
|
||||
3. The issue was accordingly. The proud Syrians were beaten, and the poor despised Israelites were more than conquerors. The young men gave an alarm to the Syrians just at noon, at high dinner-time, supported by what little force they had, [[1 Kings 20#16]]. Ben-hadad despised them at first ([[1 Kings 20#18]]), but when they had, with unparalleled bravery and dexterity, *slain every one his man,* and so put the army into disorder, that proud man durst not face them, but mounted immediately, drunk as he was, and made the best of his way, [[1 Kings 20#20]]. See how God *takes away the spirit of princes,* and makes himself *terrible to the kings of the earth.* Now where are the silver and gold he demanded of Ahab? Where are the handfuls of Samaria's dust? Those that are most secure are commonly least courageous. Ahab failed not to improve this advantage, but *slew the Syrians with a great slaughter,* [[1 Kings 20#21]]. Note, God oftentimes makes one wicked man a scourge to another.
|
||||
|
||||
# Ahab's Folly Reproved. (b. c. 900.)
|
||||
|
||||
## Verses: 22 - 30
|
||||
22 And the prophet came to the king of Israel, and said unto him, Go, strengthen thyself, and mark, and see what thou doest: for at the return of the year the king of Syria will come up against thee. 23 And the servants of the king of Syria said unto him, Their gods are gods of the hills; therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they. 24 And do this thing, Take the kings away, every man out of his place, and put captains in their rooms: 25 And number thee an army, like the army that thou hast lost, horse for horse, and chariot for chariot: and we will fight against them in the plain, and surely we shall be stronger than they. And he hearkened unto their voice, and did so. 26 And it came to pass at the return of the year, that Benhadad numbered the Syrians, and went up to Aphek, to fight against Israel. 27 And the children of Israel were numbered, and were all present, and went against them: and the children of Israel pitched before them like two little flocks of kids; but the Syrians filled the country. 28 And there came a man of God, and spake unto the king of Israel, and said, Thus saith the Lord, Because the Syrians have said, The Lord is God of the hills, but he is not God of the valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that I am the Lord. 29 And they pitched one over against the other seven days. And so it was, that in the seventh day the battle was joined: and the children of Israel slew of the Syrians a hundred thousand footmen in one day. 30 But the rest fled to Aphek, into the city; and there a wall fell upon twenty and seven thousand of the men that were left. And Benhadad fled, and came into the city, into an inner chamber.
|
||||
|
||||
We have here an account of another successful campaign which Ahab, by divine aid, made against the Syrians, in which he gave them a greater defeat than in the former. Strange! Ahab idolatrous and yet victorious, a persecutor and yet a conqueror! God has wise and holy ends in suffering wicked men to prosper, and glorifies his own name thereby.
|
||||
|
||||
1. Ahab is admonished by a prophet to prepare for another war, [[1 Kings 20#22]]. It should seem, he was now secure, and looked but a little way before him. Those that are careless of their souls are often as careless of their outwards affairs; but the prophet (to whom God made known the following counsels of the Syrians) told him they would renew their attempt at the return of the year, hoping to retrieve the honour they had lost and be avenged for the blow they had received. He therefore bade him strengthen himself, put himself into a posture of defence, and be ready to give them a warm reception. God had decreed the end, but Ahab must use the means, else he tempts God: "Help thyself, strengthen thyself, and God will help and strengthen thee." The enemies of God's Israel are restless in their malice, and, though they may take some breathing-time for themselves, yet they are still *breathing out threatenings and slaughter* against the church. It concerns us always to expect assaults from our spiritual enemies, and therefore to mark and see what we do.
|
||||
2. Ben-hadad is advised by those about him concerning the operations of the next campaign.
|
||||
1. They advised him to *change his ground,* [[1 Kings 20#23]]. They took it for granted that it was not Israel, but Israel's gods, that beat them (so great a regard was then universally had to invisible powers); but they speak very ignorantly of Jehovah-- that he was *many,* whereas he is one and his name one,-- that he was *their* God only, a local deity, peculiar to that nation, whereas he is the Creator and ruler of all the world,-- and that he was a God *of the hills* only, because David their great prophet had said, *I will lift up my eyes to the hills whence cometh my help* ([[Psalms 121#1]]), and that *his foundation was in the holy mountain* ([[Psalms 87#1]]; [[Psalms 78#54]]), and much was said of his *holy hill* ([[Psalms 15#1]]; [[Psalms 24#3]]); supposing him altogether such a one as their imaginary deities, they fancied he was confined to his hills, and could not or would not come down from them, and therefore an army in the valley would be below his cognizance and from under his protection. Thus vain were the *Gentiles in their imaginations* concerning God, so wretchedly were *their foolish hearts darkened,* and, *professing themselves to be wise, they became fools.* 2. They advised him to change his officers ([[1 Kings 20#24..25]]), not to employ the kings, who were commanders by birth, but captains rather, who were commanders by merit, who were inured to war, would not affect to make a show like the kings, but would go through with business. Let every man be employed in that which he is brought up to and used to, and preferred to that which he is fit for. Syria, it seems, was rich and populous, when it could furnish recruits sufficient, after so great a defeat, *horse for horse, chariot for chariot.*
|
||||
3. Both armies take the field. Ben-hadad, with his Syrians, encamps near Aphek, in the tribe of Asher. It is probable that Asher was a city in his own possession, one of those which his father had won ([[1 Kings 20#34]]), and the country about it was flat and level, and fit for his purpose, [[1 Kings 20#26]]. Ahab, with his forces, posted himself at some distance over against them, [[1 Kings 20#27]]. The disproportion of numbers was very remarkable. *The children of Israel,* who were cantoned in two battalions, looked like *two little flocks of kids,* their numbers small, their equipage mean, and the figure they made contemptible; *but the Syrians filled the country* with their numbers, their noise, their chariots, their carriages, and their baggage.
|
||||
4. Ahab is encouraged to fight the Syrians, notwithstanding their advantages and confidence. A man of God is sent to him, to tell him that this numerous army shall *all be delivered into his hand* ([[1 Kings 20#28]]), but not for his sake; be it known to him, he is utterly unworthy for whom God will do this. God would not do it because Ahab had praised God or prayed to him (we do not read that he did either), but because the Syrians had blasphemed God, and had said, He is *the God of the hills and not of the valleys;* therefore God will do it in his own vindication, and to preserve the honour of his own name. If the Syrians had said, "Ahab and his people have forgotten their God, and so put themselves out of his protection, and therefore we may venture to attack them," God would probably have delivered Israel into their hands; but when they go upon a presumption so very injurious to the divine omnipotence, and the honour of him who is Lord of all hosts, not only in hills and valleys, but in heaven and earth, which they are willingly ignorant of, they shall be undeceived, at the expense of that vast army which is so much their pride and confidence.
|
||||
5. After the armies had faced one another seven days (the Syrians, it is likely, boasting, and the Israelites trembling), they engaged, and the Syrians were totally routed, 100,000 men slain by the sword of Israel in the field of battle ([[1 Kings 20#29]]), and 27,000 men, that thought themselves safe *under the walls of Aphek,* a fortified city (from the walls of which the shooters might annoy the enemy if they pursued them, [[2 Samuel 11#24]]), found their bane where they hoped for protection: the wall fell upon them, probably overthrown by an earthquake, and, the cities of Canaan being walled up to heaven, it reached a great way, and they were all killed, or hurt, or overwhelmed with dismay. Ben-hadad, who thought his city Aphek would hold out against the conquerors, finding it thus unwalled, and the remnant of his forces dispirited and dispersed, had nothing but secresy to rely upon for safety, and therefore hid himself in *a chamber within a chamber,* lest the pursuers should seize him. See how the greatest confidence often ends in the greatest cowardice. "Now is the God of Israel the *God of the valleys* or no?" He shall know now that he is forced *into an inner chamber to hide himself,* see [[1 Kings 22#25]].
|
||||
|
||||
## Verses: 31 - 43
|
||||
31 And his servants said unto him, Behold now, we have heard that the kings of the house of Israel are merciful kings: let us, I pray thee, put sackcloth on our loins, and ropes upon our heads, and go out to the king of Israel: peradventure he will save thy life. 32 So they girded sackcloth on their loins, and put ropes on their heads, and came to the king of Israel, and said, Thy servant Benhadad saith, I pray thee, let me live. And he said, Is he yet alive? he is my brother. 33 Now the men did diligently observe whether any thing would come from him, and did hastily catch it: and they said, Thy brother Benhadad. Then he said, Go ye, bring him. Then Benhadad came forth to him; and he caused him to come up into the chariot. 34 And Benhadad said unto him, The cities, which my father took from thy father, I will restore; and thou shalt make streets for thee in Damascus, as my father made in Samaria. Then said Ahab, I will send thee away with this covenant. So he made a covenant with him, and sent him away. 35 And a certain man of the sons of the prophets said unto his neighbour in the word of the Lord, Smite me, I pray thee. And the man refused to smite him. 36 Then said he unto him, Because thou hast not obeyed the voice of the Lord, behold, as soon as thou art departed from me, a lion shall slay thee. And as soon as he was departed from him, a lion found him, and slew him. 37 Then he found another man, and said, Smite me, I pray thee. And the man smote him, so that in smiting he wounded him. 38 So the prophet departed, and waited for the king by the way, and disguised himself with ashes upon his face. 39 And as the king passed by, he cried unto the king: and he said, Thy servant went out into the midst of the battle; and, behold, a man turned aside, and brought a man unto me, and said, Keep this man: if by any means he be missing, then shall thy life be for his life, or else thou shalt pay a talent of silver. 40 And as thy servant was busy here and there, he was gone. And the king of Israel said unto him, So shall thy judgment be; thyself hast decided it. 41 And he hasted, and took the ashes away from his face; and the king of Israel discerned him that he was of the prophets. 42 And he said unto him, Thus saith the Lord, Because thou hast let go out of thy hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people. 43 And the king of Israel went to his house heavy and displeased, and came to Samaria.
|
||||
|
||||
Here is an account of what followed upon the victory which Israel obtained over the Syrians.
|
||||
|
||||
1. Ben-hadad's tame and mean submission. Even in his inner chamber he feared, and would, if he could, flee further, though none pursued. His servants, seeing him and themselves reduced to the last extremity, advised that they should surrender at discretion, and make themselves prisoners and petitioners to Ahab for their lives, [[1 Kings 20#31]]. The servants will put their lives in their hands, and venture first, and their master will act according as they speed. Their inducement to take this course is the great reputation the kings of Israel had for clemency above any of their neighbours: "We have heard that they are merciful kings, not oppressive to their subjects that are under their power" (as governments then went, that of Israel was one of the most easy and gentle), "and therefore not cruel to their enemies when they lie at their mercy." Perhaps they had this notion of the kings of Israel because they had heard that the God of Israel proclaimed his name *gracious and merciful,* and they concluded their kings would make their God their pattern. It was an honour to the kings of Israel to be thus represented, as indeed every Israelite is then dressed as becomes him when he *puts on bowels of mercies.* "They are merciful kings, therefore we may hope to find mercy upon our submission." This encouragement poor sinners have to repent and humble themselves before God. "Have we not heard that the God of Israel is a merciful God? Have we not found him so? Let us therefore rend our hearts and return to him." [[Joel 2#13]]. That is evangelical repentance which flows from an apprehension of the mercy of God in Christ; *there is forgiveness with him.* Two things Ben-hadad's servants undertake to represent to Ahab:--
|
||||
1. Their master a penitent; for they *girded sackcloth on their loins,* as mourners, and *put ropes on their heads,* as condemned criminals going to execution, pretending to be sorry that they had invaded his country and disturbed his repose, and owning that they deserved to be hanged for it. Here they are ready to do penance for it, and throw themselves at the feet of him whom they had injured. Many pretend to repent of their wrong-doing, when it does not succeed, who, if they had prospered in it, would have justified it and gloried in it.
|
||||
2. Their master a beggar, a beggar for his life: *Thy servant Ben-hadad saith, "I pray thee, let me live,*[[1 Kings 20#32]]. Though I live a perpetual exile from my own country, and captive in this, yet, upon any terms, *let me live.*" What a great change is here,
|
||||
1. In his condition! How has he fallen from the height of power and prosperity to the depths of disgrace and distress, and all the miseries of poverty and slavery! See the uncertainty of human affairs; such turns are they subject to that the spoke which was uppermost may soon come to be undermost.
|
||||
2. In his temper-- in the beginning of the chapter hectoring, swearing, and threatening, and none more high in his demands, but here crouching and whining and none more low in his requests! How meanly does he beg his life at the hand of him upon whom he had there been trampling! The most haughty in prosperity are commonly most abject in adversity: an even spirit will be the same in both conditions. See how God glorified himself when he *looks upon proud men and abases them, and hides them in the dust together,* [[Job 40#11..13]].
|
||||
2. Ahab's foolish acceptance of his submission, and the league he suddenly made with him upon it. He was proud to be thus courted by him whom he had feared, and enquired for him with great tenderness: *Is he yet alive? He is my brother,* brother-king, though not brother-Israelite: and Ahab valued himself more upon his royalty than on his religion, and others accordingly. "*Is he thy brother, Ahab?* Did he use thee like a brother when he sent thee that barbarous message? [[1 Kings 20#5..6]]. Would he have called thee brother if he had been the conqueror? Would he now have called himself *thy servant* if he had not been reduced to the utmost strait? Canst thou suffer thyself to be thus imposed upon by a forced and counterfeit submission?" This word *brother* they caught at ([[1 Kings 20#33]]), and were thereby encouraged to go and fetch him to the king. He that calls him *brother* will let him live. Let poor penitents hear God, in his word, calling them *children* ([[Jeremiah 31#20]]), catch at it, echo to it, and call him *Father.* Ben-hadad, upon his submission, shall not only be honourably conveyed (he *took him up into the chariot*), but treated with as an ally ([[1 Kings 20#34]]): he *made a covenant with him,* not consulting God's prophets, or the elders of the land, or himself, concerning what was fit to be insisted on, but, as if Ben-hadad had been conqueror, he shall make his own terms. He might now have demanded some of Ben-hadad's cities, when all of them lay at the mercy of his victorious army; but was content with the restitution of his own. He might now have demanded the stores, and treasures, and magazines of Damascus, to augment the wealth and strength of his own kingdom, but was content with a poor liberty, at his own expense, to build streets there, a point of honour and no advantage, or no more than what the kings of Syria had had in Samaria, though they had never had so much power as he had now to support the demand of it. With this covenant he sent him away, without so much as reproving him for his blasphemous reflections upon the God of Israel, for whose honour Ahab had no concern. Note, There are those on whom success is ill bestowed; they know not how to serve God, or their generation, or even their own true interests, with their prosperity. *Let favour be shown to the wicked, yet will he not learn righteousness.*
|
||||
3. The reproof given to Ahab for his clemency to Ben-hadad and his covenant with him. It was given him by a prophet, in the name of the Lord, the Jews say by Micaiah, and not unlikely, for Ahab complains of him ([[1 Kings 22#8]]) that he used to *prophesy evil concerning him.* This prophet designed to reprove Ahab by a parable, that he might oblige him to condemn himself, as Nathan and the woman of Tekoa did David. To make his parable the more plausible, he finds it necessary to put himself into the posture of a wounded soldier.
|
||||
1. With some difficulty he gets himself wounded, for he would not wound himself with his own hands. He commanded one of his brother prophets, his *neighbour,* or *companion* (for so the word signifies), to smite him, and this in God's name ([[1 Kings 20#35]]), but finds him not so willing to give the blow as he is to receive it; he refused to smite him: others, he thought, were forward enough to smite prophets, they need not smite one another. We cannot but think it was from a good principle he declined it. "If it must be done, let another do it, not I; I cannot find it in my heart to strike my friend." Good men can much more easily receive a wrongful blow than give one; yet because he disobeyed an express command of God (which was so much the worse if he was himself a prophet), like that other disobedient prophet ([[1 Kings 13#24]]), he was presently *slain by a lion,* [[1 Kings 20#36]]. This was intended, not only to show, in general, how provoking disobedience is ([[Colossians 3#6]]), but to intimate to Ahab (who no doubt was told the story) that if a good prophet were thus punished for sparing his friend and God's, when God said, *Smite,* of much sorer punishment should a wicked king be thought worthy, who spared his enemy and God's, when God said, *Smite. Shall mortal man* pretend to *be more just than God, more pure* or more compassionate *than his Maker?* We must be merciful as he is merciful, and not otherwise. The next he met with made no difficulty of smiting him (*Volentinon fit injuria*-- *He that asks for an injury is not wronged by it*) and did it so that he *wounded him,* [[1 Kings 20#37]]. He fetched blood with the blow, probably in his face.
|
||||
2. Wounded as he was, and disguised with ashes that he might not be known to be a prophet, he made his application to the king in a story wherein he charged himself with such a crime as the king was now guilty of in sparing Ben-hadad, and waited for the king's judgment upon it. The case in short is this-- A prisoner taken in the battle was committed to his custody by a man (we may suppose one that had authority over him as his superior officer) with this charge, *If he be missing, thy life shall be for his life,* [[1 Kings 20#39]]. The prisoner has made his escape through his carelessness. Can the chancery in the king's breast relieve him against his captain, who demands his life in lieu of the prisoner's? "By no means," says the king, "thou shouldst either not have undertaken the trust or been more careful and faithful to it; there is no remedy (*Currat lex*-- *Let the law take its course*), thou hast forfeited thy bond, and execution must go out upon it: *So shall thy doom be, thou thyself hast decided it.*" Now the prophet has what he would have, puts off his disguise, and is known by Ahab himself to be a prophet ([[1 Kings 20#41]]) and plainly tells him, "*Thou art the man.* Is it *my* doom? No, it is *thine; thou thyself hast decided it.* Out of thy own mouth art thou judged. God, thy superior and commander-in-chief, delivered into thy hands one plainly marked for destruction both by his own pride and God's providence, and thou hast not carelessly lost him, but wittingly and willingly dismissed him, and so hast been false to thy trust, and lost the end of thy victory; expect therefore no other than that *thy life shall go for his life,* which thou hast spared" (and so it did, [[1 Kings 22#35]]), "and thy *people for his people,* whom likewise thou hast spared," and so they did afterwards, [[2 Kings 10#32..33]]. When their other sins brought them low, this came into the account. There is a time when *keeping back the sword from blood* is *doing the work of the Lord deceitfully,*[[Jeremiah 48#10]]. Foolish pity spoils the city.
|
||||
3. We are told how Ahab resented this reproof. He *went to his house heavy and displeased* ([[1 Kings 20#43]]), not truly penitent, or seeking to undo what he had done amiss, but enraged at the prophet, exasperated against God (as if he had been too severe in the sentence passed upon him), and yet vexed at himself, every way out of humour, notwithstanding his victory. He who by his providence had mortified the pride of one king, by his word cast a damp upon the triumphs of another. *Be wise therefore, O you kings! and be instructed to serve the Lord with fear and rejoice with trembling,* [[Psalms 2#10..11]].
|
||||
@ -0,0 +1,71 @@
|
||||
# Chapter Introduction
|
||||
|
||||
Ahab is still the unhappy subject of the sacred history; from the great affairs of his camp and kingdom this chapter leads us into his garden, and gives us an account of some ill things (and ill indeed they proved to him) relating to his domestic affairs.
|
||||
|
||||
1. Ahab is sick for Naboth's vineyard, [[1 Kings 21#1..4]].
|
||||
2. Naboth dies by Jezebel's plot, that the vineyard may escheat to Ahab, [[1 Kings 21#5..14]].
|
||||
3. Ahab goes to take possession, [[1 Kings 21#15..16]].
|
||||
4. Elijah meets him, and denounces the judgments of God against him for his injustice, [[1 Kings 21#17..24]].
|
||||
5. Upon his humiliation a reprieve is granted, [[1 Kings 21#25..29]].
|
||||
|
||||
# Naboth's Vineyard Refused to Ahab. (b. c. 899.)
|
||||
|
||||
## Verses: 1 - 4
|
||||
1 And it came to pass after these things, that Naboth the Jezreelite had a vineyard, which was in Jezreel, hard by the palace of Ahab king of Samaria. 2 And Ahab spake unto Naboth, saying, Give me thy vineyard, that I may have it for a garden of herbs, because it is near unto my house: and I will give thee for it a better vineyard than it; or, if it seem good to thee, I will give thee the worth of it in money. 3 And Naboth said to Ahab, The Lord forbid it me, that I should give the inheritance of my fathers unto thee. 4 And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed, and turned away his face, and would eat no bread.
|
||||
|
||||
Here is,
|
||||
|
||||
1. Ahab coveting his neighbour's vineyard, which unhappily lay near his palace and conveniently for a kitchen-garden. Perhaps Naboth had been pleased that he had a vineyard which lay so advantageously for a prospect of the royal gardens, or the vending of its productions to the royal family; but the situation of it proved fatal to him. If he had had no vineyard, or it had lain obscure in some remote place, he would have preserved his life. But many a man's possessions have been his snare, and his neighbourhood to greatness has been of pernicious consequence. Ahab sets his eye and heart on this vineyard, [[1 Kings 21#2]]. It will be a pretty addition to his demesne, a convenient out-let to his palace; and nothing will serve him but it must be his own. He is welcome to the fruits of it, welcome to walk in it; Naboth perhaps would have made him a lease of it for his life, to please him; but nothing will please him unless he have an absolute property in it, he and his heirs for ever. Yet he is not such a tyrant as to take it by force, but fairly proposes either to give Naboth the full value of it in money or a better vineyard in exchange. He had tamely quitted the great advantages God had given him of enlarging his dominion for the honour of his kingdom, by his victory over the Syrians, and now is eager to enlarge his garden, only for the convenience of his house, as if to be penny wise would atone for being pound foolish. To desire a convenience to his estate was not evil (there would be no buying if there were no desire of what is bought; the virtuous woman *considers a field and buys it*); but to desire any thing inordinately, though we would compass it by lawful means, is a fruit of selfishness, as if we must engross all the conveniences, and none must live, or live comfortably, by us, contrary to the law of contentment, and the letter of the tenth commandment, *Thou shalt not covet thy neighbour's house.* 2. The repulse he met with in this desire. Naboth would by no means part with it ([[1 Kings 21#3]]): *The Lord forbid it me;* and the Lord did forbid it, else he would not have been so rude and uncivil to his prince as not to gratify him in so small a matter. Canaan was in a peculiar manner God's land; the Israelites were his tenants; and this was one of the conditions of their leases, that they should not alienate (no, not to one another) any part of that which fell to their lot, unless in case of extreme necessity, and then only till the year of jubilee, [[Leviticus 25#28]]. Now Naboth foresaw that, if his vineyard were sold to the crown, it would never return to his heirs, no, not in the jubilee. He would gladly oblige the king, but he must obey God rather than men, and therefore in this matter desires to be excused. Ahab knew the law, or should have known it, and therefore did ill to ask that which his subject could not grant without sin. Some conceive that Naboth looked upon his earthly inheritance as an earnest of his lot in the heavenly Canaan, and therefore would not part with the former, lest it should amount to a forfeiture of the latter. He seems to have been a conscientious man, who would rather hazard the king's displeasure than offend God, and probably was one of the 7000 that had not bowed the knee to Baal, for which, it may be, Ahab owed him a grudge.
|
||||
3. Ahab's great discontent and uneasiness hereupon. He was as before ([[1 Kings 20#43]]) *heavy and displeased* ([[1 Kings 21#4]]), grew melancholy upon it, threw himself upon his bed, would not eat nor admit company to come to him. He could by no means digest the affront. His proud spirit aggravated the indignity Naboth did him in denying him, as a thing not to be suffered. He cursed the squeamishness of Naboth's conscience, which he pretended to consult the peace of, and secretly meditated revenge. Nor could he bear the disappointment; it cut him to the heart to be crossed in his desires, and he was perfectly sick for vexation. Note,
|
||||
1. Discontent is a sin that is its own punishment and makes men torment themselves; it makes the spirit sad, the body sick, and all the enjoyments sour; it is the heaviness of the heart and the rottenness of the bones.
|
||||
2. It is a sin that is its own parent. It arises not from the condition, but from the mind. As we find Paul contented in a prison, so Ahab discontent in a palace. He had all the delights of Canaan, that pleasant land, at command the wealth of a kingdom, the pleasures of a court, and the honours and powers of a throne; and *yet all this avails him nothing* without Naboth's vineyard. Inordinate desires expose men to continual vexations, and those that are disposed to fret, be they ever so happy, will always find something or other to fret at.
|
||||
|
||||
# Naboth Murdered by Jezebel. (b. c. 899.)
|
||||
|
||||
## Verses: 5 - 16
|
||||
5 But Jezebel his wife came to him, and said unto him, Why is thy spirit so sad, that thou eatest no bread? 6 And he said unto her, Because I spake unto Naboth the Jezreelite, and said unto him, Give me thy vineyard for money; or else, if it please thee, I will give thee another vineyard for it: and he answered, I will not give thee my vineyard. 7 And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite. 8 So she wrote letters in Ahab's name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, dwelling with Naboth. 9 And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people: 10 And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And then carry him out, and stone him, that he may die. 11 And the men of his city, even the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them, and as it was written in the letters which she had sent unto them. 12 They proclaimed a fast, and set Naboth on high among the people. 13 And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, even against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died. 14 Then they sent to Jezebel, saying, Naboth is stoned, and is dead. 15 And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead. 16 And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it.
|
||||
|
||||
Nothing but mischief is to be expected when Jezebel enters into the story-- *that cursed woman,* [[2 Kings 9#34]].
|
||||
|
||||
1. Under pretence of comforting her afflicted husband, she feeds his pride and passion, and blows the coals of his corruptions. It became her to take notice of his grief and to enquire into the cause of it, [[1 Kings 21#5]]. Those have forgotten both the duty and affection of the conjugal relation that interest not themselves in each other's troubles. He told her what troubled him ([[1 Kings 21#6]]), yet invidiously concealed Naboth's reason for his refusal, representing it as peevish, when it was conscientious-- *I will not give it thee,* whereas he said, *I may not.* What! says Jezebel ([[1 Kings 21#7]]), *Dost thou govern Israel? Arise, and eat bread.* She does well to persuade him to shake off his melancholy, and not to sink under his burden, to be easy and cheerful; whatever was his grief, grieving would not redress it, but pleasantness would alleviate it. Her plea is, *Dost thou now govern Israel?* This is capable of a good sense: "Does it become so great a prince as thou art to cast thyself down for so small a matter? Thou shamest thyself, and profanest thy crown; it is below thee to take notice of so inconsiderable a thing. Art thou fit to govern Israel, who hast no better a government of thy own passions? Or hast thou so rich a kingdom at command and canst not thou be without this one vineyard?" We should learn to quiet ourselves, under our crosses, with the thoughts of the mercies we enjoy, especially our hopes of the kingdom. But she meant it in a bad sense: "*Dost thou govern Israel,* and shall any subject thou hast deny thee any thing thou hast a mind to? Art thou a king? It is below thee to buy and pay, much more to beg and pray; use thy prerogative, and take by force what thou canst not compass by fair means; instead of resenting the affront thus, revenge it. If thou knowest not how to support the dignity of a king, let me alone to do it; give me but leave to make use of thy name, and I will soon *give thee the vineyard of Naboth;* right or wrong, it shall be thy own shortly, and cost thee nothing." Unhappy princes those are, and hurried apace towards their ruin, who have those about them that stir them up to acts of tyranny and teach them how to abuse their power.
|
||||
2. In order to gratify him, she projects and compasses the death of Naboth. No less than his blood will serve to atone for the affront he has given to Ahab, which she thirsts after the more greedily because of his adherence to the law of the God of Israel.
|
||||
1. Had she aimed only at his land, her false witnesses might have sworn him out of that by a forged deed (she could not have set up so weak a title but the elders of Jezreel would have adjudged it good); but *the adulteress will hunt for the precious life,* [[Proverbs 6#26]]. Revenge is sweet. Naboth must die, and die as a malefactor, to gratify it.
|
||||
1. Never were more wicked orders given by any prince than those which Jezebel sent to the magistrates of Jezreel, [[1 Kings 21#8..10]]. She borrows the privy-seal, but the king shall not know what she will do with it. It is probable this was not the first time he had lent it to her, but that with it she had signed warrants for the slaying of the prophets. She makes use of the king's name, knowing the thing would please him when it was done, yet fearing he might scruple at the manner of doing it; in short, she commands them, upon their allegiance, to put Naboth to death, without giving them any reason for so doing. Had she sent witnesses to inform against him, the judges (who must go *secundum allegata et probata-- according to allegations and proofs*) might have been imposed upon, and their sentence might have been rather their unhappiness than their crime; but to oblige them to find the witnesses, sons of Belial, to suborn them themselves, and then to give judgment upon a testimony which they knew to be false, was such an impudent defiance to every thing that is just and sacred as we hope cannot be paralleled in any story. She must have looked upon the elders of Jezreel as men perfectly lost to every thing that is honest and honourable when she expected these orders should be obeyed. But she will put them in a way how to do it, having as much of the serpent's subtlety as she had of his poison.
|
||||
1. It must be done under colour of religion: "*Proclaim a fast;* signify to your city that you are apprehensive of some dreadful judgment coming upon you, which you must endeavour to avert, not only by prayer, but by finding out and by putting away the accursed thing; pretend to be afraid that there is some great offender among you undiscovered, for whose sake God is angry with your city; charge the people, if they know of any such, on that solemn occasion to inform against him, as they regard the welfare of the city; and at last let Naboth be fastened upon as the suspected person, probably because he does not join with his neighbours in their worship. This may serve for a pretence to *set him on high among the people,* to call him to the bar. Let proclamation be made that, if any one can inform the court against the prisoner, and prove him to be the Achan, they shall be heard; and then let the witnesses appear to give evidence against him." Note, There is no wickedness so vile, so horrid, but religion has sometimes been made a cloak and cover for it. We must not think at all the worse of fasting and praying for their having been sometimes thus abused, but much the worse of those wicked designs that have at any time been carried on under the shelter of them.
|
||||
2. It must be done *under colour of justice* too, and with the formalities of a legal process. Had she sent to them to hire some of their banditti, some desperate ruffians, to assassinate him, to stab him as he went along the streets in the night, the deed would have been bad enough; but to destroy him by a course of law, to use that power for the murdering of the innocent which ought to be their protection, was such a *violent perversion of justice and judgment* as was truly monstrous, yet such as we are directed *not to marvel at,* [[Ecclesiastes 5#8]]. The crime they must lay to his charge was *blaspheming God and the king-- * a complicated blasphemy. Surely she could not think to put a blasphemous sense upon the answer he had given to Ahab, as if denying him his vineyard were blaspheming the king, and giving the divine law for the reason were blaspheming God. No, she pretends not any ground at all for the charge: though there was no colour of truth in it, the witnesses must swear it, and Naboth must not be permitted to speak for himself, or cross-examine the witnesses, but immediately, under pretence of a universal detestation of the crime, they must *carry him out and stone him.* His blaspheming God would be the forfeiture of his life, but not of his estate, and therefore he is also charged with treason, in *blaspheming the king,* for which his estate was to be confiscated, that so Ahab might have his vineyard.
|
||||
2. Never were wicked orders more wickedly obeyed than these were by the magistrates of Jezreel. They did not so much as dispute the command nor make any objections against it, though so palpably unjust, but punctually observed all the particulars of it, either because they feared Jezebel's cruelty or because they hated Naboth's piety, or both: They did *as it was written in the letters* ([[1 Kings 21#11..12]]), neither made any difficulty of it, nor met with any difficulty in it, but cleverly carried on the villany. They stoned Naboth to death ([[1 Kings 21#13]]), and, as it should seem, his sons with him, or after him; for, when God came to make inquisition for blood, we find this article in the account ([[2 Kings 9#26]]), *I have seen the blood of Naboth and the blood of his sons.* Perhaps they were secretly murdered, that they might not claim their father's estate nor complain of the wrong done him.
|
||||
2. Let us take occasion from this sad story,
|
||||
1. To stand amazed at the wickedness of the wicked, and the power of Satan in the children of disobedience. What a holy indignation may we be filled with to see *wickedness in the place of judgment!* [[Ecclesiastes 3#16]].
|
||||
2. To lament the hard case of oppressed innocency, and to mingle our tears with *the tears of the oppressed that have no comforter,* while *on the side of the oppressors there is power,* [[Ecclesiastes 4#1]].
|
||||
3. To commit the keeping of our lives and comforts to God, for innocency itself will not always be our security.
|
||||
4. To rejoice in the belief of a judgment to come, in which such wrong judgments as these will be called over. Now we see that *there are just men to whom it happens according to the work of the wicked* ([[Ecclesiastes 8#14]]), but all will be set to rights in the great day.
|
||||
3. Naboth being taken off, Ahab takes possession of his vineyard.
|
||||
1. The elders of Jezreel sent notice to Jezebel very unconcernedly, sent it to her as a piece of agreeable news, *Naboth is stoned and is dead,* [[1 Kings 21#14]]. Here let us observe that, as obsequious as the elders of Jezreel were to Jezebel's orders which she sent from Samaria for the murder of Naboth, so obsequious were the elders of Samaria afterwards to Jehu's orders which he sent from Jezreel for the murder of Ahab's seventy sons, only that was not done by course of law, [[2 Kings 10#6..7]]. Those tyrants that by their wicked orders debauch the consciences of their inferior magistrates may perhaps find at last the wheel return upon them, and that those who will not stick to do one cruel thing for them will be as ready to do another cruel thing against them.
|
||||
2. Jezebel, jocund enough that her plot succeeded so well, brings notice to Ahab that *Naboth is not alive, but dead;* therefore, says she, *Arise, take possession of his vineyard,* [[1 Kings 21#15]]. He might have taken possession by one of his officers, but so pleased is he with this accession to his estate that he will make a journey to Jezreel himself to enter upon it; and it should seem he went in state too, as if he had obtained some mighty victory, for Jehu remembers long after that he and Bidkar attended him at this time, [[2 Kings 9#25]]. If Naboth's sons were all put to death, Ahab thought himself entitled to the estate, *ob defectum sanguinis*-- *in default of heirs* (as our law expresses it); if not, yet, Naboth dying as a criminal, he claimed it *ob delictum criminis*-- *as forfeited by his crime.* Or, if neither would make him a good title, the absolute power of Jezebel would give it to him, and who would dare to oppose her will? Might often prevails against right, and wonderful is the divine patience that suffers it to do so. God is certainly *of purer eyes than to behold iniquity,* and yet for a time *keeps silence when the wicked devours the man that is more righteous than he,* [[Habakkuk 1#13]].
|
||||
|
||||
# Ahab's Doom Foretold. (b. c. 899.)
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||||
|
||||
## Verses: 17 - 29
|
||||
17 And the word of the Lord came to Elijah the Tishbite, saying, 18 Arise, go down to meet Ahab king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to possess it. 19 And thou shalt speak unto him, saying, Thus saith the Lord, Hast thou killed, and also taken possession? And thou shalt speak unto him, saying, Thus saith the Lord, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine. 20 And Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have found thee: because thou hast sold thyself to work evil in the sight of the Lord. 21 Behold, I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel, 22 And will make thine house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah, for the provocation wherewith thou hast provoked me to anger, and made Israel to sin. 23 And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel by the wall of Jezreel. 24 Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat. 25 But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the Lord, whom Jezebel his wife stirred up. 26 And he did very abominably in following idols, according to all things as did the Amorites, whom the Lord cast out before the children of Israel. 27 And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. 28 And the word of the Lord came to Elijah the Tishbite, saying, 29 Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: but in his son's days will I bring the evil upon his house.
|
||||
|
||||
In these verses we may observe,
|
||||
|
||||
1. The very bad character that is given of Ahab ([[1 Kings 21#25..26]]), which comes in here to justify God in the heavy sentence passed upon him, and to show that though it was passed upon occasion of his sin in the matter of Naboth (which David's sin in the matter of Uriah did too much resemble), yet God would not have punished him so severely if he had not been guilty of many other sins, especially idolatry; whereas David, except in that one matter, *did that which was right.* But, as to Ahab, there was *none like him,* so ingenious and industrious in sin, and that made a trade of it. He *sold himself to work wickedness,* that is, he made himself a perfect slave to his lusts, and was as much at their beck and command as ever any servant was at his master's. He was wholly given up to sin, and, upon condition he might have the pleasures of it, he would take the wages of it, which is death, [[Romans 6#23]]. Blessed Paul complained that he was *sold under sin* ([[Romans 7#14]]), as a poor captive against his will; but Ahab was voluntary: he *sold himself to sin;* of choice, and as his own act and deed, he submitted to the dominion of sin. It was no excuse of his crimes that *Jezebel his wife stirred him up* to do wickedly, and made him, in many respects, worse than otherwise he would have been. To what a pitch of impiety did he arrive who had such tinder of corruption in his heart and such a temper in his bosom to strike fire into it! In many things he did ill, but he did *most abominably in following idols,* like the Canaanites; his immoralities were very provoking to God, but his idolatries were especially so. Israel's case was sad when a prince of such a character as this reigned over them.
|
||||
2. The message with which Elijah was sent to him, when he went to take possession of Naboth's vineyard, [[1 Kings 21#17..19]].
|
||||
1. Hitherto God kept silence, did not intercept Jezebel's letters, nor stay the process of the elders of Jezreel; but now Ahab is reproved and his *sin set in order before his eyes.*
|
||||
1. The person sent is Elijah. A prophet of lower rank was sent with messages of kindness to him, [[1 Kings 20#13]]. But the father of the prophets is sent to try him, and condemn him, for his murder.
|
||||
2. The place is Naboth's vineyard and the time just when he is taking possession of it; then, and there, must his doom be read him. By taking possession, he avowed all that was done, and made himself guilty *ex post facto*-- *as an accessary after the fact.* There he was taken in the commission of the errors, and therefore the conviction would come upon him with so much the more force. "What hast thou to do in this vineyard? What good canst thou expect from it when it is *purchased with blood* ([[Habakkuk 2#12]]) and thou hast *caused the owner thereof to lose his life?*" [[Job 31#39]]. Now that he is pleasing himself with his ill-gotten wealth, and giving direction for the turning of this vineyard into a flower-garden, his *meat in his bowels is turned. He shall not feel quietness. When he is about to fill his belly, God shall cast the fury of his wrath upon him,*[[Job 20#14]]; [[Job 20#20]]; [[Job 20#23]].
|
||||
2. Let us see what passed between him and the prophet.
|
||||
1. Ahab vented his wrath against Elijah, fell into a passion at the sight of him, and, instead of humbling himself before the prophet, as he ought to have done ([[2 Chronicles 36#12]]), was ready to fly in his face. *Hast thou found me, O my enemy?* [[1 Kings 21#20]]. This shows,
|
||||
1. That he hated him. The last time we found them together they parted very good friends, [[1 Kings 18#46]]. Then Ahab had countenanced the reformation, and therefore then all was well between him and the prophet; but now he had relapsed, and was worse than ever. His conscience told him he had made God his enemy, and therefore he could not expect Elijah should be his friend. Note, That man's condition is very miserable that has made the word of God his enemy, and his condition is very desperate that reckons the ministers of that word his enemies because they *tell him the truth,* [[Galatians 4#16]]. Ahab, having sold himself to sin, was resolved to stand to his bargain, and could not endure him that would have helped him to recover himself,
|
||||
2. That he feared him: *Hast thou found me?* intimating that he shunned him all he could, and it was now a terror to him to see him. The sight of him was like that of the handwriting upon the wall to Belshazzar; it made his *countenance change, the joints of his loins were loosed, and his knees smote one against another.* Never was poor debtor or criminal so confounded at the sight of the officer that came to arrest him. Men may thank themselves if they make God and his word a terror to them.
|
||||
2. Elijah denounced God's wrath against Ahab: *I have found thee* (says he, [[1 Kings 21#20]]), *because thou hast sold thyself to work evil.* Note, Those that give up themselves to sin will certainly be found out, sooner or later, to their unspeakable horror and amazement. Ahab is now set to the bar, as Naboth was, and trembles more than he did.
|
||||
1. Elijah finds the indictment against him, and convicts him upon the notorious evidence of the fact ([[1 Kings 21#19]]): *Hast thou killed, and also taken possession?* He was thus charged with the murder of Naboth, and it would not serve him to say the law killed him (perverted justice is the highest injustice), nor that, if he was unjustly prosecuted, it was not his doing-- he knew nothing of it; for it was to please him that it was done, and he had shown himself pleased with it, and so had made himself guilty of all that was done in the unjust prosecution of Naboth. He killed, for he took possession. If he takes the garden, he takes the guilt with it. *Terra transit cum onere-- The land with the incumbrance.*
|
||||
2. He passes judgment upon him. He told him from God that his family should be ruined and rooted out ([[1 Kings 21#21]]) and all his posterity cut off,-- that his house should be made like the houses of his wicked predecessors, Jeroboam and Baasha ([[1 Kings 21#22]]), particularly that those who died in the city should be meat for dogs and those who died in the field meat for birds ([[1 Kings 21#24]]), which had been foretold of Jeroboam's house ([[1 Kings 14#11]]), and of Baasha's ([[1 Kings 16#4]]),-- that Jezebel, particularly, should be devoured by dogs ([[1 Kings 21#23]]), which was fulfilled ([[2 Kings 9#36]]),-- and, as for Ahab himself, that the dogs should *lick his blood* in the very same place where they licked Naboth's ([[1 Kings 21#19]]-- "*Thy blood, even thine,* though it be royal blood, though it swell thy veins with pride and boil in thy heart with anger, shall ere long be an entertainment for the dogs"), which was fulfilled, [[1 Kings 22#38]]. This intimates that he should die a violent death, should come to his grave with blood, and that disgrace should attend him, the foresight of which must needs be a great mortification to such a proud man. Punishments after death are here most insisted on, which, though such as affected the body only, were perhaps designed as figures of the soul's misery after death.
|
||||
3. Ahab's humiliation under the sentence passed upon him, and the favourable message sent him thereupon.
|
||||
1. Ahab was a kind of penitent. The message Elijah delivered to him in God's name put him into a fright for the present, so that he *rent his clothes* and *put on sackcloth,* [[1 Kings 21#27]]. He was still a proud hardened sinner, and yet thus reduced. Note, God can make the stoutest heart to tremble and the proudest to humble itself. His word is quick and powerful, and is, when the pleases to make it so, like a *fire and a hammer,* [[Jeremiah 23#29]]. It made Felix tremble. Ahab put on the garb and guise of a penitent, and yet his heart was unhumbled and unchanged. After this, we find, he hated a faithful prophet, [[1 Kings 22#8]]. Note, It is no new thing to find the show and profession of repentance where yet the truth and substance of it are wanting. Ahab's repentance was only what might be seen of men: *Seest thou* (says God to Elijah) *how Ahab humbles himself;* it was external only, the garments rent, but not the heart. A hypocrite may go very far in the outward performance of holy duties and yet come short.
|
||||
2. He obtained hereby a reprieve, which I may call a kind of pardon. Though it was but an outside repentance (lamenting the judgment only, and not the sin), though he did not leave his idols, nor restore the vineyard to Naboth's heirs, yet, because he did hereby give some glory to God, God took notice of it, and bade Elijah take notice of it: *Seest thou how Ahab humbles himself?* [[1 Kings 21#29]]. In consideration of this the threatened ruin of his house, which had not been fixed to any time, should be *adjourned to his son's days.* The sentence should not be revoked, but the execution suspended. Now,
|
||||
1. This discovers the great goodness of God, and his readiness to show mercy, which here *rejoices against judgment.* Favour was shown to this wicked man that God might magnify his goodness (says bishop Sanderson) even to the hazard of his other divine perfections; as if (says he) God would be thought unholy, or untrue, or unjust (though he be none of these), or any thing, rather than unmerciful.
|
||||
2. This teaches us to take notice of that which is good even in those who are not so good as they should be: let it be commended as far as it goes.
|
||||
3. This gives a reason why wicked people sometimes prosper long; God is rewarding their external services with external mercies.
|
||||
4. This encourages all those that truly repent and unfeignedly believe the holy gospel. If a pretending partial penitent shall go to his house reprieved, doubtless a sincere penitent shall *go to his house justified.*
|
||||
@ -0,0 +1,94 @@
|
||||
# Chapter Introduction
|
||||
|
||||
This chapter finishes the history of Ahab's reign. It was promised in the close of the foregoing chapter that the ruin of his house should not come in his days, but his days were soon at an end. His war with the Syrians at Ramoth-Gilead is that which we have an account of in this chapter.
|
||||
|
||||
1. His preparations for that war. He consulted,
|
||||
1. His privy-council, [[1 Kings 22#1..3]].
|
||||
2. Jehoshaphat, [[1 Kings 22#4]].
|
||||
3. His prophets.
|
||||
1. His own, who encouraged him to go on this expedition ([[1 Kings 22#5..6]]), Zedekiah particularly, [[1 Kings 22#11..12]].
|
||||
2. A prophet of the Lord, Micaiah, who was desired to come by Jehoshaphat ([[1 Kings 22#7..8]]), sent for ([[1 Kings 22#9..14]]), upbraided Ahab with his confidence in the false prophets ([[1 Kings 22#15]]), but foretold his fall in this expedition ([[1 Kings 22#16..18]]), and gave him an account how he came to be thus imposed upon by his prophets, [[1 Kings 22#19..23]]. He is abused by Zedekiah ([[1 Kings 22#24..25]]), and imprisoned by Ahab, [[1 Kings 22#26..28]].
|
||||
2. The battle itself, in which,
|
||||
1. Jehoshaphat is exposed. But,
|
||||
2. Ahab is slain, [[1 Kings 22#29..40]]. In the close of the chapter we have a short account,
|
||||
1. Of the good reign of Jehoshaphat king of Judah, [[1 Kings 22#41..50]].
|
||||
2. Of the wicked reign of Ahaziah king of Israel, [[1 Kings 22#51..53]].
|
||||
|
||||
# Jehoshaphat's League with Ahab. (b. c. 897.)
|
||||
|
||||
## Verses: 1 - 14
|
||||
1 And they continued three years without war between Syria and Israel. 2 And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel. 3 And the king of Israel said unto his servants, Know ye that Ramoth in Gilead is ours, and we be still, and take it not out of the hand of the king of Syria? 4 And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth-gilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses. 5 And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the word of the Lord to day. 6 Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramoth-gilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver it into the hand of the king. 7 And Jehoshaphat said, Is there not here a prophet of the Lord besides, that we might enquire of him? 8 And the king of Israel said unto Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may enquire of the Lord: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so. 9 Then the king of Israel called an officer, and said, Hasten hither Micaiah the son of Imlah. 10 And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them. 11 And Zedekiah the son of Chenaanah made him horns of iron: and he said, Thus saith the Lord, With these shalt thou push the Syrians, until thou have consumed them. 12 And all the prophets prophesied so, saying, Go up to Ramoth-gilead, and prosper: for the Lord shall deliver it into the king's hand. 13 And the messenger that was gone to call Micaiah spake unto him, saying, Behold now, the words of the prophets declare good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak that which is good. 14 And Micaiah said, As the Lord liveth, what the Lord saith unto me, that will I speak.
|
||||
|
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Though Ahab continued under guilt and wrath, and the dominion of the lusts to which he had sold himself, yet, as a reward for his professions of repentance and humiliation, though the time drew near when he should descend into battle and perish, yet we have him blessed with a three years' peace ([[1 Kings 22#1]]) and an honourable visit made him by Jehoshaphat king of Judah, [[1 Kings 22#2]]. The Jews have a fabulous conceit, that when Ahab humbled himself for his sin, and lay in sackcloth, he sent for Jehoshaphat to come to him, to chastise him; and that he staid with him for some time, and gave him so many stripes every day. This is a groundless tradition. He came now, it is probable, to consult him about the affairs of their kingdoms. It is strange that so great a man as Jehoshaphat would pay so much respect to a kingdom revolted from the house of David, and that so good a man should show so much kindness to a king revolted from the worship of God. But, though he was a godly man, his temper was too easy, which betrayed him into snares and inconveniences. The Syrians durst not give Ahab any disturbance. But,
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1. Ahab here meditates a war against the Syrians, and advises concerning it with those about him, [[1 Kings 22#3]]. The king of Syria gave him the provocation; when he lay at his mercy, he promised to restore him his cities ([[1 Kings 20#34]]), and Ahab foolishly took his word, when he ought not to have dismissed him till the cities were put into his possession. But now he knows by experience, what he ought before to have considered, that as the kisses, so the promises, *of an enemy are deceitful,* and there is no confidence to be put in leagues extorted by distress. Benhadad is one of those princes that think themselves bound by their word no further and no longer than it is for their interest. Whether any other cities were restored we do not find, but Ramoth-Gilead was not, a considerable city in the tribe of Gad, on the other side Jordan, a Levites' city, and one of the cities of refuge. Ahab blames himself, and his people, that they did not bestir themselves to recover it out of the hands of the Syrians, and to chastise Ben-hadad's violation of his league; and resolves to let that ungrateful perfidious prince know that as he had given him peace he could give him trouble. Ahab has a good cause, yet succeeds not. Equity is not to be judged of by prosperity.
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2. He engages Jehoshaphat, and draws him in, to join with him in this expedition, for the recovery of Ramoth-Gilead, [[1 Kings 22#4]]. And here I do not wonder that Ahab should desire the assistance of so pious and prosperous a neighbour. Even bad men have often coveted the friendship of the good. It is desirable to have an interest in those that have an interest in heaven, and to have those with us that have God with them. But it is strange that Jehoshaphat will go so entirely into Ahab's interests as to say, *I am as thou art, and my people as thy people.* I hope not; Jehoshaphat and his people are not so wicked and corrupt as Ahab and his people. Too great a complaisance to evildoers has brought many good people, through unwariness, into a dangerous fellowship with *the unfruitful works of darkness.* Jehoshaphat had like to have paid dearly for his compliment when, in battle, he was taken for Ahab. Yet some observe that in joining with Israel against Syria he atoned for his father's fault in joining with Syria against Israel, [[1 Kings 15#19..20]].
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3. At the special instance and request of Jehoshaphat, he asks counsel of the prophets concerning this expedition. Ahab thought it enough to consult with his statesmen, but Jehoshaphat moves that they should *enquire of the word of the Lord,* [[1 Kings 22#5]]. Note,
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1. Whithersoever a good man goes he desires to take God along with him, and will acknowledge him in all his ways, ask leave of him, and look up to him for success.
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2. Whithersoever a good man goes he ought to take his religion along with him, and not be ashamed to own it, no, not when he is with those who have no kindness for it. Jehoshaphat has not left behind him, at Jerusalem, his affection, his veneration, for *the word of the Lord,* but both avows it and endeavours to introduce it into Ahab's court. If Ahab drew him into his wars, he will draw Ahab into his devotions.
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4. Ahab's 400 prophets, the standing regiment he had of them (*prophets of the groves* they called them), agreed to encourage him in this expedition and to assure him of success, [[1 Kings 22#6]]. He put the question to them with a seeming fairness: *Shall I go or shall I forbear?* But they knew which way his inclination was and designed only to humour the two kings. To please Jehoshaphat, they made use of the name *Jehovah:* He shall *deliver it into the hand of the king;* they stole the word from the true prophets ([[Jeremiah 23#30]]) and spoke their language. To please Ahab they said, *Go up.* They had indeed probabilities on their side: Ahab had, not long since, beaten the Syrians twice; he had now a good cause, and was much strengthened by his alliance with Jehoshaphat. But they pretended to speak by prophecy, not by rational conjecture, by divine, not human, foresight: "Thou shalt certainly recover Ramoth-Gilead." Zedekiah, a leading man among these prophets, in imitation of the true prophets, illustrated his false prophecy with a sign, [[1 Kings 22#11]]. He made himself a pair of iron horns, representing the two kings, and their honour and power (both of which were signified by horns, exaltation and force), and with these the Syrians must be pushed. All the prophets agreed, as one man, that Ahab should return from this expedition a conqueror, [[1 Kings 22#12]]. Unity is not always the mark of a true church and a true ministry. Here were 400 men that prophesied with one mind and one mouth, and yet all in an error.
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5. Jehoshaphat cannot relish this sort of preaching; it is not like what he was used to. The false prophets cannot so mimic the true but that he who had spiritual senses exercised could discern the fallacy, and therefore he enquired for a *prophet of the Lord besides,* [[1 Kings 22#7]]. He is too much of a courtier to say any thing by way of reflection on the king's chaplains, but he waits to see a *prophet of the Lord,* intimating that he could not look upon these to be so. They *seemed to be somewhat* (whatever they were, it made no matter to him), but, in conference, they *added nothing to him,* they gave him no satisfaction, [[Galatians 2#6]]. One faithful prophet of the Lord was worth them all.
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6. Ahab has another, but one he hates, Micaiah by name, and, to please Jehoshaphat, he is willing to have him sent for, [[1 Kings 22#8..10]]. Ahab owned that they might *enquire of the Lord by him,* that he was a true prophet, and one that knew God's mind. And yet,
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1. He hated him, and was not ashamed to own to the king of Judah that he did so, and to give this for a reason. He *doth not prophesy good concerning me, but evil.* And whose fault was that? If Ahab had done well, he would have heard nothing but good from heaven; if he do ill, he may thank himself for all the uneasiness which the reproofs and threats of God's word gave him. Note, Those are wretchedly hardened in sin, and are ripening apace for ruin, who hate God's ministers because they deal plainly with them and faithfully warn them of their misery and danger by reason of sin, and reckon those their enemies that *tell them the truth.* 2. He had (it should seem) imprisoned him; for, when he committed him ([[1 Kings 22#26]]), he bade the officer carry him back, namely, to the place whence he came. We may suppose that this was he that reproved him for his clemency to Ben-hadad ([[1 Kings 20#38..43]], &c.) and for so doing was cast into prison, where he had lain these three years. This was the reason why Ahab knew where to find him so readily, [[1 Kings 22#9]]. But his imprisonment had not excluded him for divine visits: the spirit of prophecy continued with him there. He was bound, but *the word of the Lord was not.* Nor did it in the lease abate his courage, nor make him less confident or faithful in delivering his message. Jehoshaphat gave too gentle a reproof to Ahab for expressing his indignation against a faithful prophet: *Let not the king say so,* [[1 Kings 22#8]]. He should have said, "Thou art unjust to the prophet, unkind to thyself, and puttest an affront upon his Lord and thine, in saying so." Such sinners as Ahab must be rebuked sharply. However he so far yielded to the reproof that, for fear of provoking Jehoshaphat to break off from his alliance with him, he orders Micaiah to be sent for with all speed, [[1 Kings 22#9]]. The two kings sat each in their robes and chairs of state, in the gate of Samaria, ready to receive this poor prophet, and to hear what he had to say; for many will give God's word the hearing that will not lend it an obedient ear. They were attended with a crowd of flattering prophets, that could not think of prophesying any thing but what was very sweet and very smooth to two such glorious princes now in confederacy. Those that love to be flattered shall not want flatterers.
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7. Micaiah is pressed by the officer that fetches him to follow the cry, [[1 Kings 22#13]]. That officer was unworthy the name of an Israelite who pretended to prescribe to a prophet; but he thought him altogether such a one as the rest, who studied to please men and not God. He told Micaiah how unanimous the other prophets were in foretelling the king's good success, how agreeable it was to the king, intimating that it was his interest to say as they said-- he might thereby gain, not only enlargement, but preferment. Those that dote upon worldly things themselves think every body else should do so too, and true or false, right or wrong, speak and act for their secular interest only. He intimated likewise that it would be to no purpose to contradict such a numerous and unanimous vote; he would be ridiculed, as affecting a foolish singularity, if he should. But Micaiah, who knows better things, protests, and backs his protestation with an oath, that he will deliver his message from God with all faithfulness, whether it be pleasing or displeasing to his prince ([[1 Kings 22#14]]): "*What the Lord saith to me, that will I speak,* without addition, diminution, or alteration." This was nobly resolved, and as became one who had his eye to a greater King than either of these, arrayed with brighter robes, and sitting on a higher throne.
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# Micaiah's Prediction. (b. c. 897.)
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## Verses: 15 - 28
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15 So he came to the king. And the king said unto him, Micaiah, shall we go against Ramoth-gilead to battle, or shall we forbear? And he answered him, Go, and prosper: for the Lord shall deliver it into the hand of the king. 16 And the king said unto him, How many times shall I adjure thee that thou tell me nothing but that which is true in the name of the Lord? 17 And he said, I saw all Israel scattered upon the hills, as sheep that have not a shepherd: and the Lord said, These have no master: let them return every man to his house in peace. 18 And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would prophesy no good concerning me, but evil? 19 And he said, Hear thou therefore the word of the Lord: I saw the Lord sitting on his throne, and all the host of heaven standing by him on his right hand and on his left. 20 And the Lord said, Who shall persuade Ahab, that he may go up and fall at Ramoth-gilead? And one said on this manner, and another said on that manner. 21 And there came forth a spirit, and stood before the Lord, and said, I will persuade him. 22 And the Lord said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so. 23 Now therefore, behold, the Lord hath put a lying spirit in the mouth of all these thy prophets, and the Lord hath spoken evil concerning thee. 24 But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the Spirit of the Lord from me to speak unto thee? 25 And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself. 26 And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king's son; 27 And say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace. 28 And Micaiah said, If thou return at all in peace, the Lord hath not spoken by me. And he said, Hearken, O people, every one of you.
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Here Micaiah does well, but, as is common, suffers ill for so doing.
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1. We are told how faithfully he delivered his message, as one that was more solicitous to please God than to humour either the great or the many. In three ways he delivers his message, and all displeasing to Ahab:--
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1. He spoke as the rest of the prophets had spoken, but ironically: *Go, and prosper,* [[1 Kings 22#15]]. Ahab put the same question to him that he had put to his own prophets (*Shall we go, or shall we forbear?*) seeming desirous to know God's mind, when, like Balaam, he was strongly bent to do his own, which Micaiah plainly took notice of when he bade him go, but with such an air and pronunciation as plainly showed he spoke it by way of derision; as if he had said, "I know you are determined to go, and I hear your own prophets are unanimous in assuring you of success; go then and take what follows. They say, *The Lord shall deliver it into the hand of the king;* but I do not tell thee that *thus saith the Lord;* no, he saith otherwise." Note, Those deserve to be bantered that love to be flattered; and it is just with God to give up those to their own counsels that give up themselves to their own lusts. [[Ecclesiastes 11#9]]. In answer to this Ahab adjured him to tell him the truth, and not to jest with him ([[1 Kings 22#16]]), as if he sincerely desired to know both what God would have him to do and what he would do with him, yet intending to represent the prophet as a perverse ill-humoured man, that would not tell him the truth till he was thus put to his oath, or adjured to do it.
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2. Being thus pressed, he plainly foretold that the king would be cut off in this expedition, and his army scattered, [[1 Kings 22#17]]. He saw them in a vision, or in a dream, dispersed upon the mountains, as sheep that had no one to guide them. *Smite the shepherd, and the sheep will be scattered,* [[Zechariah 13#7]]. This intimates,
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1. That Israel should be deprived of their king, who was their shepherd. God took notice of it, *These have no master.*
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2. That they would be obliged to retire *re infecta-- without accomplishing their object.* He does not foresee any great slaughter in the army, but that they should make a dishonorable retreat. *Let them return every man to his house in peace,* put into disorder indeed for the present, but no great losers by the death of their king; he shall fall in war, but they shall go home in peace. Thus Micaiah, in his prophecy, testified what he had seen and heard (let them take it how they pleased), while the others prophesied merely *out of their own hearts;* see [[Jeremiah 23#28]]. "The prophet that has a dream let him tell that, and so quote his authority; *and he that has my word, let him speak my word faithfully,* and not his own; for *what is the chaff to the wheat?*" Now Ahab finds himself aggrieved, turns to Jehoshaphat, and appeals to him whether Micaiah had not manifestly a spite against him, [[1 Kings 22#18]]. Those that bear malice to others are generally willing to believe that others bear malice to them, though they have no cause for it, and therefore to put the worst constructions upon all they say. What evil did Micaiah prophesy to Ahab in telling him that, if he proceeded in this expedition, it would be fatal to him, while he might choose whether he would proceed in it or no? The greatest kindness we can do to one that is going a dangerous way is to tell him of his danger.
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3. He informed the king how it was that all his prophets encouraged him to proceed, that God permitted Satan by them to deceive him into his ruin, and he by vision knew of it; it was represented to him, and he represented it to Ahab, that the God of heaven had determined he should fall at Ramoth-Gilead ([[1 Kings 22#19..20]]), that the favour he had wickedly shown to Ben-hadad might be punished by him and his Syrians, and that he being in some doubt whether he should go to Ramoth-Gilead or no, and resolving to be advised by his prophets, they should persuade him to it and prevail ([[1 Kings 22#21..22]]); and hence it was that they encouraged him with so much assurance ([[1 Kings 22#23]]); it was a lie from the father of lies, but by divine permission. This matter is here represented after the manner of men. We are not to imagine that God is ever put upon new counsels, or is ever at a loss for means whereby to effect his purposes, nor that he needs to consult with angels, or any creature, about the methods he should take, nor that he is the author of sin or the cause of any man's either telling or believing a lie; but, besides what was intended by this with reference to Ahab himself, it is to teach us,
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1. That God is a great king above all kings, and has a throne above all the thrones of earthly princes. "You have your thrones," said Micaiah to these two kings, "and you think you may do what you will, and we must all say as you would have us; but *I saw the Lord sitting upon his throne,* and every man's judgment proceeding from him, and therefore I must say as he says; he is not a man, as you are."
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2. That he is continually attended and served by an innumerable company of angels, those heavenly hosts, who stand by him, ready to go where he sends them and to do what he bids them, messengers of mercy *on his right hand,* of wrath *on his left hand.*
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3. That he not only takes cognizance of, but presides over, all the affairs of this lower world, and overrules them *according to the counsel of his own will.* The rise and fall of princes, the issues of war, and all the great affairs of state, which are the subject of the consultations of wise and great men, are no more above God's direction than the meanest concerns of the poorest cottages are below his notice.
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4. That God has many ways of bringing about his own counsels, particularly concerning the fall of sinners when they are ripe for ruin; he can do it either in this manner or in that manner.
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5. That there are malicious and lying spirits which go about continually seeking to devour, and, in order to that, seeking to deceive, and especially to put lies into the mouths of prophets, by them to entice many to their destruction.
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6. It is not without the divine permission that the devil deceives men, and even thereby God serves his own purposes. *With him are strength and wisdom, the deceived and the deceivers are his,* [[Job 12#16]]. When he pleases, for the punishment of those who receive not the truth in the love of it, he not only *lets Satan loose to deceive them* ([[Revelation 20#7..8]]), but *gives men up to strong delusions to believe* him, [[2 Thessalonians 2#11..12]].
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7. Those are manifestly marked for ruin that are thus given up. God has certainly *spoken evil concerning those* whom he had given up to be imposed upon by lying prophets. Thus Micaiah gave Ahab fair warning, not only of the danger of proceeding in this war, but of the danger of believing those that encouraged him to proceed. Thus we are warned to *beware of false prophets,* and to try the spirits; the lying spirit never deceives so fatally as *in the mouth of prophets.*
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2. We are told how he was abused for delivering his message thus faithfully, thus plainly, in a way so very proper both to convince and to affect.
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1. Zedekiah, a wicked prophet, impudently insulted him in the face of the court, *smote him on the cheek,* to reproach him, to silence him and stop his mouth, and to express his indignation at him (thus was our blessed Saviour abused, [[Matthew 26#67]], that Judge of Israel, [[Micah 5#1]]); and as if he not only had the spirit of the Lord, but the monopoly of this Spirit, that he might not go without his leave, he asks, *Which way went the Spirit of the Lord from me to speak to thee?* [[1 Kings 22#24]]. The false prophets were always the worst enemies the true prophets had, and not only stirred up the government against them, but were themselves abusive to them, as Zedekiah here. To strike within the verge of the court, especially in the king's presence, is looked upon by our law as a high misdemeanour; yet this wicked prophet gives this abuse to a prophet of the Lord, and is not reprimanded nor bound to his good behaviour for it. Ahab was pleased with it, and Jehoshaphat had not courage to appear for the injured prophet, pretending it was out of his jurisdiction; but Micaiah, though he returns not his blow (God's prophets are not strikers nor persecutors, dare not avenge themselves, render blow for blow, or be in any way accessory to the breach of the peace), yet, since he boasted so much of the Spirit, as those commonly do that know least of his operations, he leaves him to be convinced of his error by the event: *Thou shalt know when thou hidest thyself in an inner chamber,* [[1 Kings 22#25]]. It is likely Zedekiah went with Ahab to the battle, and took his horns of iron with him to encourage the soldiers, to see with pleasure the accomplishment of his prophecy, and return in triumph with the king; but, the army being routed, he fled among the rest from the sword of the enemy, sheltered himself as Ben-hadad had done in *a chamber within a chamber* ([[1 Kings 20#30]]), lest he should perish, as he knew he deserved to do, with those whom he had deluded, as Balaam did ([[Numbers 31#8]]), and lest the blind prophet should *fall into the ditch* with the blinded prince whom he had misled. Note, Those that will not have their mistakes rectified in time by the word of God will be undeceived, when it is too late, by the judgments of God.
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2. Ahab, that wicked king, committed him to prison ([[1 Kings 22#27]]), not only ordered him to be taken into custody, or remitted to the prison whence he came, but to be fed with bread and water, coarse bread and puddle-water, till he should return, not doubting but that he should return a conqueror, and then he would put him to death for a false prophet ([[1 Kings 22#27]])-- hard usage for one that would have prevented his ruin! But by this it appeared that God had *determined to destroy him,* as [[2 Chronicles 25#16]]. How confident is Ahab of success. He doubts not but he shall return in peace, forgetting what he himself had reminded Ben-hadad of, *Let not him that girdeth on the harness boast;* but there was little likelihood of his coming home in peace when he left one of God's prophets behind him in prison. Micaiah put it upon the issue, and called all the people to be witnesses that he did so: "*If thou return in peace, the Lord has not spoken by me,* [[1 Kings 22#28]]. Let me incur the reproach and punishment of a false prophet, if the king come home alive." He ran no hazard by this appeal, for he knew whom he had believed; he that is terrible to the kings of the earth, and treads upon princes as mortar, will rather let thousands of them fall to the ground than one jot or tittle of his own word; he will not fail to *confirm the word of his servants,* [[Isaiah 44#26]].
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# Ahab's Death. (b. c. 897.)
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|
||||
## Verses: 29 - 40
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29 So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead. 30 And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but put thou on thy robes. And the king of Israel disguised himself, and went into the battle. 31 But the king of Syria commanded his thirty and two captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the king of Israel. 32 And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it is the king of Israel. And they turned aside to fight against him: and Jehoshaphat cried out. 33 And it came to pass, when the captains of the chariots perceived that it was not the king of Israel, that they turned back from pursuing him. 34 And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am wounded. 35 And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot. 36 And there went a proclamation throughout the host about the going down of the sun, saying, Every man to his city, and every man to his own country. 37 So the king died, and was brought to Samaria; and they buried the king in Samaria. 38 And one washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armour; according unto the word of the Lord which he spake. 39 Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made, and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel? 40 So Ahab slept with his fathers; and Ahaziah his son reigned in his stead.
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The matter in contest between God's prophet and Ahab's prophets is here soon determined, and it is made to appear which was in the right. Here,
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1. The two kings march with their forces to Ramoth-Gilead, [[1 Kings 22#29]]. That the king of Israel, who hated God's prophet, should so far disbelieve his admonition as to persist in his resolution, notwithstanding, is not strange; but that Jehoshaphat, that pious prince, who had desired to enquire by a *prophet of the Lord,* as disrelishing and discrediting Ahab's prophets, should yet proceed, after so fair a warning, is matter of astonishment. But by the easiness of his temper he was carried away with the delusion (as Barnabas was with the dissimulation, [[Galatians 2#13]]) of his friends. He gave too much heed to Ahab's prophets, because they pretended to speak from God too, and in his country he had never been imposed upon by such cheats. He was ready to give his opinion with the majority, and to conclude that it was 400 to one but they should succeed. Micaiah had not forbidden them to go; nay, at first, he said, *Go, and prosper.* If it came to the worst, it was only Ahab's fall that was foretold, and therefore Jehoshaphat hoped he might safely venture.
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2. Ahab adopts a contrivance by which he hopes to secure himself and expose his friend ([[1 Kings 22#30]]): "*I will disguise myself,* and go in the habit of a common soldier, but let *Jehoshaphat put on his robes,* to appear in the dress of a general." He pretended thereby to do honour to Jehoshaphat, and to compliment him with the sole command of the army in this action. He shall direct and give orders, and Ahab will serve as a soldier under him. But he intended,
|
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1. To make a liar of a good prophet. Thus he hoped to elude the danger, and so to defeat the threatening, as if, by disguising himself, he could escape the divine cognizance and the judgments that pursued him.
|
||||
2. To make a fool of a good king, whom he did not cordially love, because he was one that adhered to God and so condemned his apostasy. He knew that if any perished it must be the shepherd (so Micaiah had foretold); and perhaps he had intimation of the charge the enemy had to fight chiefly *against the king of Israel,* and therefore basely intended to betray Jehoshaphat to the danger, that he might secure himself. Ahab was marked for ruin; one would not have been in his coat for a great sum; yet he will over-persuade this godly king to muster for him. See what those get that join in affinity with vicious men, whose consciences are debauched, and who are lost to every thing that is honourable. How can it be expected that he should be true to his friend that has been false to his God?
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3. Jehoshaphat, having more piety than policy, put himself into the post of honour, though it was the post of danger, and was thereby brought into the peril of his life, but God graciously delivered him. The king of Syria charged his captains to level their force, not against the king of Judah, for with him he had no quarrel, but against the king of Israel only ([[1 Kings 22#31]]), to aim at his person, as if against him he had a particular enmity. Now Ahab was justly repaid for sparing Ben-hadad, who, as the seed of the serpent commonly do, stung the bosom in which he was fostered and saved from perishing. Some think that he designed only to have him taken prisoner, that he might now give him as honourable a treatment as he had formerly received from him. Whatever was the reason, this charge the officers received, and endeavoured to oblige their prince in this matter; for, seeing Jehoshaphat in his royal habit, they took him for the king of Israel, and surrounded him. Now,
|
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1. By his danger God let him know that he was displeased with him for joining in confederacy with Ahab. Jehoshaphat had said, in compliment to Ahab ([[1 Kings 22#4]]), *I am as thou art;* and now he was indeed taken for him. Those that associate with evil doers are in danger of sharing in their plagues.
|
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2. By his deliverance God let him know that, though he was displeased with him, yet he had not deserted him. Some of the captains that knew him perceived their mistake, and so retired from the pursuit of him; but it is said ([[2 Chronicles 18#31]]) that *God moved them* (for he has all hearts in his hand) *to depart from him.* To him he cried out, not in cowardice, but devotion, and from him his relief came: Ahab was in no care to succour him. God is a friend that will not fail us when other friends do.
|
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4. Ahab receives his mortal wound in the battle, notwithstanding his endeavours to secure himself in the habit of a private sentinel. Let no man think to hide himself from God's judgment, no, not in masquerade. *Thy hand shall find out all thy enemies,* whatever disguise they are in, [[1 Kings 22#34]]. The Syrian that shot him little thought of doing such a piece of service to God and his king; for he *drew a bow at a venture,* not aiming particularly at any man, yet God so directed the arrow that,
|
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1. He hit the right person, the man that was marked for destruction, whom, if they had taken alive, as was designed, perhaps Ben-hadad would have spared. Those cannot escape with life whom God hath doomed to death.
|
||||
2. He hit him in the right place, *between the joints of the harness,* the only place about him where this arrow of death could find entrance. No armour is of proof against the darts of divine vengeance. Case the criminal in steel, and it is all one, *he that made him can make his sword to approach him.* That which to us seems altogether casual is done by the determinate counsel and fore-knowledge of God.
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5. The army is dispersed by the enemy and sent home by the king. Either Jehoshaphat or Ahab ordered the retreat of the sheep, when the shepherd was smitten: *Every man to his city,* for it is to no purpose to attempt any thing more, [[1 Kings 22#36]]. Ahab himself lived long enough to see that part of Micaiah's prophecy accomplished that all Israel should be scattered *upon the mountains of Gilead* ([[1 Kings 22#17]]), and perhaps with his dying lips did himself give orders for it; for though he would be carried out of the army, to have his wounds dressed ([[1 Kings 22#34]]), yet he would be *held up in his chariot,* to see if his army were victorious. But, when he saw the battle increase against them, his spirits sunk, and he died, but his death was so lingering that he had time to feel himself die; and we may well imagine with what horror he now reflected upon the wickedness he had committed, the warnings he had slighted, Baal's altars, Naboth's vineyard, Micaiah's imprisonment. Now he sees himself flattered into his own ruin, and Zedekiah's horns of iron pushing, not the Syrians, but himself, into destruction. Thus is he *brought to the king of terrors* without *hope in his death.*
|
||||
6. The royal corpse is brought to Samaria and buried there ([[1 Kings 22#37]]), and hither are brought the bloody chariot and bloody armour in which he died, [[1 Kings 22#38]]. One particular circumstance is taken notice of, because there was in it the accomplishment of a prophecy, that when they brought the chariot to the pool of Samaria, to be washed, the dogs (and swine, says the
|
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70.) gathered about it, and, as is usual, *licked the blood,* or, as some think, the water in which it was washed, with which the blood was mingled: the dogs made no difference between royal blood and other blood. Now Naboth's blood was avenged ([[1 Kings 21#19]]), and that word of David, as well as Elijah's word, was fulfilled ([[Psalms 68#23]]), *That thy foot may be dipped in the blood of thy enemies, and the tongue of thy dogs in the same.* The dogs licking the guilty blood was perhaps designed to represent the terrors that prey upon the guilty soul after death.
|
||||
*Lastly,* The story of Ahab is here concluded in the usual form, [[1 Kings 22#39..40]]. Among his works mention is made of an ivory house which he built, so called because many parts of it were inlaid with ivory; perhaps it was intended to vie with the stately palace of the kings of Judah, which Solomon built.
|
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|
||||
|
||||
# Jehoshaphat's Death. (b. c. 897.)
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|
||||
## Verses: 41 - 53
|
||||
41 And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel. 42 Jehoshaphat was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother's name was Azubah the daughter of Shilhi. 43 And he walked in all the ways of Asa his father; he turned not aside from it, doing that which was right in the eyes of the Lord: nevertheless the high places were not taken away; for the people offered and burnt incense yet in the high places. 44 And Jehoshaphat made peace with the king of Israel. 45 Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he warred, are they not written in the book of the chronicles of the kings of Judah? 46 And the remnant of the sodomites, which remained in the days of his father Asa, he took out of the land. 47 There was then no king in Edom: a deputy was king. 48 Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion-geber. 49 Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships. But Jehoshaphat would not. 50 And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoram his son reigned in his stead. 51 Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah, and reigned two years over Israel. 52 And he did evil in the sight of the Lord, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin: 53 For he served Baal, and worshipped him, and provoked to anger the Lord God of Israel, according to all that his father had done.
|
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|
||||
Here is,
|
||||
|
||||
1. A short account of the reign of Jehoshaphat king of Judah, of which we shall have a much fuller narrative in the book of Chronicles, and of the greatness and goodness of that prince, neither of which was lessened or sullied by any thing but his intimacy with the house of Ahab, which, upon several accounts, was a diminution to him. His confederacy with Ahab in war we have already found dangerous to him, and his confederacy with Ahaziah his son in trade sped no better. He offered to go partner with him in a fleet of merchant-ships, that should fetch gold from Ophir, as Solomon's navy did, [[1 Kings 22#49]]. See [[2 Chronicles 20#35..36]]. But, while they were preparing to set sail, they were exceedingly damaged and disabled by a storm (*broken at Ezion-geber*), which a prophet gave Jehoshaphat to understand was a rebuke to him for his league with wicked Ahaziah ([[2 Chronicles 20#37]]); and therefore, as we are told here ([[1 Kings 22#49]]), when Ahaziah desired a second time to be a partner with him, or, if that could not be obtained, that he might but send his servants with some effects of board Jehoshaphat's ships, he refused: *Jehoshaphat would not.* The rod of God, expounded by the word of God, had effectually broken him off from his confederacy with that ungodly unhappy prince. Better buy wisdom dear than be without it; but experience is therefore said to be the mistress of fools because those are fools that will not learn till they are taught by experience, and particularly till they are taught the danger of associating with wicked people. Now Jehoshaphat's reign appears here to have been none of the longest, but one of the best.
|
||||
1. It was none of the longest, for he reigned but twenty-five years ([[1 Kings 22#42]]), but then it was in the prime of his time, between thirty-five and sixty, and these twenty-five, added to his father's happy forty-one, give us a grateful idea of the flourishing condition of the kingdom of Judah, and of religion in it, for a great while, even when things were very bad, upon all accounts, in the kingdom of Israel. If Jehoshaphat reigned not so long as his father, to balance this he had not those blemishes on the latter end of his reign that his father had ([[2 Chronicles 16#9..10]]; [[2 Chronicles 16#12]]), and it is better for a man that has been in reputation for wisdom and honour to die in the midst of it than to outlive it.
|
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2. Yet is was one of the best, both in respect of piety and prosperity.
|
||||
1. He did well: He *did that which was right in the eyes of the Lord* ([[1 Kings 22#43]]), observed the commands of his God, and trod in the steps of his good father; and he persevered therein: He *turned not aside from it.* Yet every man's character has some *but* or other, so had his; the *high places were not taken away,* no not out of Judah and Benjamin, though those tribes lay so near Jerusalem that they might easily bring their offerings and incense to the altar there, and could not pretend, as some other of the tribes, the inconveniency of lying remote. But old corruptions are with difficulty rooted out, especially when they have formerly had the patronage of those that were good, as the high places had of Samuel, Solomon, and some others.
|
||||
2. His affairs did well. He prevented the mischiefs which had attended their wars with the kingdom of Israel, establishing a lasting peace ([[1 Kings 22#44]]), which would have been a greater blessing if he had contented himself with a peace, and not carried it on to an affinity with Israel; he put a deputy, or viceroy, in Edom, so that the kingdom was tributary to him ([[1 Kings 22#47]]), and therein the prophecy concerning Esau and Jacob was fulfilled, that *the elder should serve the younger.* And, in general, mention is made of his might and his wars, [[1 Kings 22#45]]. He pleased God, and God blessed him with strength and success. His death is spoken of ([[1 Kings 22#50]]), to shut up his story, yet, in the history of the kings of Israel, we find mention of him afterwards, [[2 Kings 3#7]].
|
||||
2. The beginning of the story of Ahaziah the son of Ahab, [[1 Kings 22#51..53]]. His reign was very short, not two years. Some sinners God makes quick work with. It is a very bad character that is here given him. He not only kept up Jeroboam's idolatry, but the worship of Baal likewise; though he had heard of the ruin of Jeroboam's family, and had seen his own father drawn into destruction by the prophets of Baal, who had often been proved false prophets, yet he received no instruction, took no warning, but followed the example of his wicked father and the counsel of his more wicked mother Jezebel, who was still living. Miserable are the children that not only derive a stock of corruption from their parents, but are thus taught by them to trade with it; and unhappy, most unhappy parents, are those that help to damn their children's souls.
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@ -0,0 +1,67 @@
|
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# Chapter Introduction
|
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|
||||
Solomon's reign looked bloody in the foregoing chapter, but the necessary acts of justice must not be called cruelty; in this chapter it appears with another face. We must not think the worse of God's mercy to his subjects for his judgments on rebels. We have here,
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|
||||
1. Solomon's marriage to Pharaoh's daughter, [[1 Kings 3#1]].
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2. A general view of his religion, [[1 Kings 3#2..4]].
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||||
3. A particular account of his prayer to God for wisdom, and the answer to that prayer, [[1 Kings 3#5..15]].
|
||||
4. A particular instance of his wisdom in deciding the controversy between the two harlots, [[1 Kings 3#16..28]]. And very great he looks here, both at the altar and on the bench, and therefore on the bench because at the altar.
|
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|
||||
# Solomon Marries Pharaoh's Daughter. (b. c. 1014.)
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|
||||
## Verses: 1 - 4
|
||||
1 And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh's daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the Lord, and the wall of Jerusalem round about. 2 Only the people sacrificed in high places, because there was no house built unto the name of the Lord, until those days. 3 And Solomon loved the Lord, walking in the statutes of David his father: only he sacrificed and burnt incense in high places. 4 And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt offerings did Solomon offer upon that altar.
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|
||||
We are here told concerning Solomon,
|
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|
||||
1. Something that was unquestionably good, for which he is to be praised and in which he is to be imitated.
|
||||
1. He *loved the Lord,* [[1 Kings 3#3]]. Particular notice was taken of God's love to him, [[2 Samuel 12#24]]. He had his name from it: *Jedidiah-- beloved of the Lord.* And here we find he returned that love, as John, the beloved disciple, was most full of love. Solomon was a wise man, a rich man; yet the brightest encomium of him is that which is the character of all the saints, even the poorest, He *loved the Lord,* so the Chaldee; all that love God love his worship, love to hear from him and speak to him, and so to have communion with him.
|
||||
2. He *walked in the statutes of David his father,* that is, in the statutes that David gave him, [[1 Kings 2#2..3]]; [[1 Chronicles 28#9..10]] (his dying father's charge was sacred, and as a law to him), or in God's statutes, which David his father walked in before him; he kept close to God's ordinances, carefully observed them and diligently attended them. Those that truly* love God* will make conscience of *walking in his statutes.* 3. He was very free and generous in what he did for the honour of God. When he offered sacrifice he offered like a king, in some proportion to his great wealth, a *thousand burnt-offerings,* [[1 Kings 3#4]]. Where God sows plentifully he expects to reap accordingly; and those that truly love God and his worship will not grudge the expenses of their religion. We may be tempted to say, *To what purpose is this waste?* Might not these cattle have been given to the poor? But we must never think that wasted which is laid out in the service of God. It seems strange how so many beasts should be burnt upon one altar in one feast, though it continued seven days; but the fire on the altar is supposed to be more quick and devouring than common fire, for it represented that fierce and mighty wrath of God which fell upon the sacrifices, that the offerers might escape. *Our God is a consuming fire.* Bishop Patrick quotes it as a tradition of the Jews that the smoke of the sacrifices ascended directly in a straight pillar, and was not scattered, otherwise it would have choked those that attended, when so many sacrifices were offered as were here.
|
||||
2. Here is something concerning which it may be doubted whether it was good or no.
|
||||
1. His marrying Pharaoh's daughter, [[1 Kings 3#1]]. We will suppose she was proselyted, otherwise the marriage would not have been lawful; yet, if so, surely it was not advisable. He that *loved the Lord* should, for his sake, have fixed his love upon one of the Lord's people. Unequal matches of the sons of God with the daughters of men have often been of pernicious consequence; yet some think that he did this with the advice of his friends, that she was a sincere convert (for the gods of the Egyptians are not reckoned among the strange gods which his strange wives drew him in to the worship of, [[1 Kings 11#5..6]]), and that the book of [[Song of Solomon 1#1]] and the [[Psalms 45#1..17]] were penned on this occasion, by which these nuptials were made typical of the mystical espousals of the church to Christ, especially the Gentile church.
|
||||
2. His worshipping in the high places, and thereby tempting the people to do so too, [[1 Kings 3#2..3]]. Abraham built his altars on mountains ([[Genesis 12#8]]; [[Genesis 22#2]]), and worshipped in a grove, [[Genesis 21#33]]. Thence the custom was derived, and was proper, till the divine law confined them to one place, [[Deuteronomy 12#5..6]]. David kept to the ark, and did not care for the high places, but Solomon, though in other things he *walked in the statutes of his father,* in this came short of him. He showed thereby a great zeal for sacrificing, but to obey would have been better. This was an irregularity. Though there was as yet no house built, there was a tent pitched, to the name of the Lord, and the ark ought to have been the centre of their unity. It was so by divine institution; from it the high places separated; yet while they worshipped God only, and in other things according to the rule, he graciously overlooked their weakness, and accepted their services; and it is owned that *Solomon loved the Lord,* though he *burnt incense in the high places,* and let not men be more severe than God is.
|
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|
||||
# God's Appearance to Solomon. (b. c. 1014.)
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|
||||
## Verses: 5 - 15
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5 In Gibeon the Lord appeared to Solomon in a dream by night: and God said, Ask what I shall give thee. 6 And Solomon said, Thou hast showed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day. 7 And now, O Lord my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in. 8 And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude. 9 Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people? 10 And the speech pleased the Lord, that Solomon had asked this thing. 11 And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment; 12 Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee. 13 And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days. 14 And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days. 15 And Solomon awoke; and, behold, it was a dream. And he came to Jerusalem, and stood before the ark of the covenant of the Lord, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants.
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|
||||
We have here an account of a gracious visit which God paid to Solomon, and the communion he had with God in it, which put a greater honour upon Solomon than all the wealth and power of his kingdom did.
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|
||||
1. The circumstances of this visit, [[1 Kings 3#5]].
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1. The place. It was in Gibeon; that was the great high place, and should have been the only one, because there the tabernacle and the brazen altar were, [[2 Chronicles 1#3]]. There Solomon offered his great sacrifices, and there God owned him more than in any other of the high places. The nearer we come to the rule in our worship the more reason we have to expect the tokens of God's presence. Where God records his name, there he will meet us and bless us.
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2. The time. It was by night, the night after he had offered that generous sacrifice, [[1 Kings 3#4]]. The more we abound in God's work the more comfort we may expect in him; if the day has been busy for him, the night will be easy in him. Silence and retirement befriend our communion with God. His kindest visits are often in the night, [[Psalms 17#3]].
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3. The manner. It was in a dream, when he was asleep, his senses locked up, that God's access to his mind might be the more free and immediate. In this way God used to speak to the prophets ([[Numbers 12#6]]) and to private persons, for their own benefit, [[Job 33#15..16]]. These divine dreams, no doubt, were plainly distinguishable from those in which there are divers vanities, [[Ecclesiastes 5#7]].
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2. The gracious offer God made him of the favour he should choose, whatever it might be, [[1 Kings 3#5]]. He saw the glory of God shine about him, and heard a voice saying, *Ask what I shall give thee.* Not that God was indebted to him for his sacrifices, but thus he would testify his acceptance of them, and signify to him what great mercy he had in store for him, if he were not wanting to himself. Thus he would try his inclinations and put an honour upon the prayer of faith. God, in like manner, condescends to us, and puts us in the ready way to be happy by assuring us that we shall have what we will for the asking, [[John 16#23]]; [[1 John 5#14]]. What would we more? *Ask, and it shall be given you.*
|
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3. The pious request Solomon hereupon made to God. He readily laid hold of this offer. Why do we neglect the like offer made to us, like Ahaz, who said, *I will not ask?* [[Isaiah 7#12]]. Solomon prayed in his sleep, God's grace assisting him; yet it was a lively prayer. What we are most in care about, and which makes the greatest impression upon us when we are awake, commonly affects us when we are asleep; and by our dreams, sometimes, we may know what our hearts are upon and how our pulse beats. Plutarch makes virtuous dreams one evidence of increase in virtue. Yet this must be attributed to a higher source. Solomon's making such an intelligent choice as this when he was asleep, and the powers of reason were least active, showed that it came purely from the grace of God, which wrought in him these gracious desires. If his *reins* thus *instruct him in the night season,* he must *bless the Lord* who *gave him counsel,* [[Psalms 16#7]]. Now, in this prayer,
|
||||
1. He acknowledges God's great goodness to his father David, [[1 Kings 3#6]]. He speaks honourably of his father's piety, that he had *walked before God in uprightness of heart,* drawing a veil over his faults. It is to be hoped that those who praise their godly parents will imitate them. But he speaks more honourably of God's goodness to his father, the mercy he had shown to him while he lived, in giving him to be sincerely religious and then recompensing his sincerity and the great kindness he had kept for him, to be bestowed on the family when he was gone, in *giving him a son to sit on his throne.* Children should give God thanks for his mercies to their parents, for the sure mercies of David. God's favours are doubly sweet when we observe them transmitted to us through the hands of those that have gone before us. The way to get the entail perpetuated is to bless God that it has hitherto been preserved.
|
||||
2. He owns his own insufficiency for the discharge of that great trust to which he is called, [[1 Kings 3#7..8]]. And here is a double plea to enforce his petition for wisdom:--
|
||||
1. That his place required it, as he was successor to David ("*Thou hast made me king instead of David,* who was a very wise and good man: Lord, give me wisdom, that I may keep up what he wrought, and carry on what he began") and as he was ruler over Israel: "Lord, give me wisdom to rule well; for they are a numerous people, that will not be managed without much care, and they are thy people, whom thou hast chosen, and therefore to be ruled for thee, and the more wisely they are ruled the more glory thou wilt have from them."
|
||||
2. That he wanted it. As one that had a humble sense of his own deficiency, he pleads, "*Lord, I am but a little child* (so he calls himself, a child in understanding, though his father called him *a wise man,* [[1 Kings 2#9]]); *I know not how to go out or come in* as I should, nor to do so much as the common daily business of the government, much less what to do in a critical juncture." Note, Those who are employed in public stations ought to be very sensible of the weight and importance of their work and their own insufficiency for it, and then they are qualified for receiving divine instruction. Paul's question (*Who is sufficient for these things?*) is much like Solomon's here, *Who is able to judge this thy so great a people?* [[1 Kings 3#9]]. Absalom, who was a wise man, trembles at the undertaking and suspects his own fitness for it. The more knowing and considerate men are the better acquainted they are with their own weakness and the more jealous of themselves.
|
||||
3. He begs of God to give him wisdom ([[1 Kings 3#9]]); *Give therefore thy servant an understanding heart.* He calls himself *God's servant,* pleased with that relation to God ([[Psalms 116#16]]) and pleading it with him: "I am devoted to thee, and employed for thee; give me that which is requisite to the services in which I am employed." Thus his good father prayed, and thus he pleaded. [[Psalms 119#125]], *I am thy servant, give me understanding.* An understanding heart is God's gift, [[Proverbs 2#6]]. We must pray for it ([[James 1#5]]), and pray for it with application to our particular calling and the various occasions we have for it; as Solomon, *Give me an understanding,* not to please my own curiosity with, or puzzle my neighbours, but *to judge thy people.* That is the best knowledge which will be serviceable to us in doing our duty; and such that knowledge is which enables us to *discern between good and bad,* right and wrong, sin and duty, truth and falsehood, so as not to be imposed upon by false colours in judging either of others' actions or of our own.
|
||||
4. The favourable answer God gave to his request. It was a pleasing prayer ([[1 Kings 3#10]]): *The speech pleased the Lord.* God is well pleased with his own work in his people, the desires of his own kindling, the prayers of his Spirit's inditing. By this choice Solomon made it appear that he desired to be good more than great, and to serve God's honour more than to advance his own. Those are accepted of God who prefer spiritual blessings to temporal, and are more solicitous to be found in the way of their duty than in the way to preferment. But that was not all; it was a prevailing prayer, and prevailed for more than he asked.
|
||||
1. God gave him wisdom, [[1 Kings 3#12]]. He fitted him for all that great work to which he had called him, gave him such a right understanding of the law which he was to judge by, and the cases he was to judge of, that he was unequalled for a clear head, a solid judgment, and a piercing eye. Such an insight, and such a foresight, never was prince so blessed with.
|
||||
2. He gave him riches and honour over and above into the bargain ([[1 Kings 3#13]]), and it was promised that in these he should as much exceed his predecessors, his successors, and all his neighbours, as in wisdom. These also are God's gift, and, as far as is good for them, are promised to all that *seek first the kingdom of God and the righteousness thereof,* [[Matthew 6#33]]. Let young people learn to prefer grace to gold in all that they choose, because *godliness has the promise of the life that now is,* but *the life that now is* has not *the promise of godliness.* How completely blessed was Solomon, that had both wisdom and wealth! He that has wealth and power without wisdom and grace is in danger of doing hurt with them; he that has wisdom and grace without wealth and power is not capable of doing so much good with them as he that has both. Wisdom is good, is so much the better, with an inheritance, [[Ecclesiastes 7#11]]. But, if we make sure of wisdom and grace, these will either bring outward prosperity with them or sweeten the want of it. God promised Solomon riches and honour absolutely, but long life upon condition ([[1 Kings 3#14]]). *If thou wilt walk in my ways, as David did, then I will lengthen thy days.* He failed in the condition; and therefore, though he had riches and honour, he did not live so long to enjoy them as in the course of nature he might have done. Length of days is wisdom's right-hand blessing, typical of eternal life; but it is in her left hand that riches and honour are, [[Proverbs 3#16]]. Let us see here,
|
||||
1. That the way to obtain spiritual blessings is to be importunate for them, to wrestle with God in prayer for them, as Solomon did for wisdom, asking that only, as the *one thing needful.*
|
||||
2. That the way to obtain temporal blessings is to be indifferent to them and to refer ourselves to God concerning them. Solomon had wisdom given him because he did ask it and wealth because he did not ask it.
|
||||
5. The grateful return Solomon made for the visit God was pleased to pay him, [[1 Kings 3#15]]. He awoke, we may suppose in a transport of joy, awoke, and *his sleep was sweet to him,* as the prophet speaks ([[Jeremiah 31#26]]); being satisfied of God's favour, he was satisfied with it, and he began to think *what he should render to the Lord.* He had made his prayer at the high place at Gibeon, and there God had graciously met him; but he comes to Jerusalem to give thanks *before the ark of the covenant,* blaming himself, as it were, that he had not prayed there, the ark being the token of God's presence, and wondering that God had met him any where else. God's passing by our mistakes should persuade us to amend them. There he,
|
||||
1. Offered a great sacrifice to God. We must give God praise for his gifts in the promise, though not yet fully performed. David used to *praise God's word,* as well as his *works* ([[Psalms 56#10]], and particularly, [[2 Samuel 7#18]]), and Solomon trod in his steps.
|
||||
2. He made a great feast upon the sacrifice, that those about him might rejoice with him in the grace of God.
|
||||
|
||||
# The Wisdom of Solomon. (b. c. 1014.)
|
||||
|
||||
## Verses: 16 - 28
|
||||
16 Then came there two women, that were harlots, unto the king, and stood before him. 17 And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house. 18 And it came to pass the third day after that I was delivered, that this woman was delivered also: and we were together; there was no stranger with us in the house, save we two in the house. 19 And this woman's child died in the night; because she overlaid it. 20 And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom. 21 And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear. 22 And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is my son. Thus they spake before the king. 23 Then said the king, The one saith, This is my son that liveth, and thy son is the dead: and the other saith, Nay; but thy son is the dead, and my son is the living. 24 And the king said, Bring me a sword. And they brought a sword before the king. 25 And the king said, Divide the living child in two, and give half to the one, and half to the other. 26 Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, but divide it. 27 Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof. 28 And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do judgment.
|
||||
|
||||
An instance is here given of Solomon's wisdom, to show that the grant lately made him had a real effect upon him. The proof is fetched, not from the mysteries of state and the policies of the council-board, though there no doubt he excelled, but from the trial and determination of a cause between party and party, which princes, though they devolve them upon their judges, must not think it below them to take cognizance of. Observe,
|
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|
||||
1. The case opened, not by lawyers, but by the parties themselves, though they were women, which made it the easier to such a piercing eye as Solomon had to discern between right and wrong by their own showing. These two women were harlots, kept a public house, and their children, some think, were born of fornication, because here is no mention of their husbands. It is probable the cause had been heard in the inferior courts, before it was brought before Solomon, and had been found special, the judges being unable to determine it, that Solomon's wisdom in deciding it at last might be the more taken notice of. These two women, who lived in a house together, were each of them delivered of a son within three days of one another, [[1 Kings 3#17..18]]. They were so poor that they had no servant or nurse to be with them, so slighted, because harlots, that they had no friend or relation to accompany them. One of them overlaid her child, and, in the night, exchanged it with the other ([[1 Kings 3#19..20]]), who was soon aware of the cheat put upon her, and appealed to public justice to be righted, [[1 Kings 3#21]]. See,
|
||||
1. What anxiety is caused by little children, how uncertain their lives are, and to how many dangers they are continually exposed. The age of infancy is the valley of the shadow of death; and the lamp of life, when first lighted, is easily blown out. It is a wonder of mercy that so few perish in the perils of nursing.
|
||||
2. How much better it was in those times with children born in fornication than commonly it is now. Harlots then loved their children, nursed them, and were loth to part with them; whereas now they are often sent to a distance, abandoned, or killed. But thus is was foretold that *in the last days perilous times should come,* when people should be without natural affection, [[2 Timothy 3#1]]; [[2 Timothy 3#3]].
|
||||
2. The difficulty of the case. The question was, Who was the mother of this living child, which was brought into court, to be finally adjudged either to the one or to the other? Both mothers were vehement in their claim, and showed a deep concern about it. Both were peremptory in their asseverations: "It is mine," says one. "Nay, it is mine," says the other. Neither will own the dead child, though it would be cheaper to bury that than to maintain the other: but it is the living one they strive for. The living child is therefore the parent's joy because it is their hope; and may not the dead children be so? See [[Jeremiah 31#17]]. Now the difficulty of the case was that there was no evidence on either side. The neighbours, though it is probable that some of them were present at the birth and circumcision of the children, yet had not taken so much notice of them as to be able to distinguish them. To put the parties to the rack would have been barbarous; not she who had justice on her side, but she who was most hardy, would have had the judgment in her favour. Little stress is to be laid on extorted evidence. Judges and juries have need of wisdom to find out truth when it thus lies hid.
|
||||
3. The determination of it. Solomon, having patiently heard what both sides had to say, sums up the evidence, [[1 Kings 3#23]]. And now the whole court is in expectation what course Solomon's wisdom will take to find out the truth. One knows not what to say to it; another, perhaps, would determine it by lot. Solomon calls for a sword, and gives orders to divide the living child between the two contenders. Now,
|
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1. This seemed a ridiculous decision of the case, and a brutal cutting of the knot which he could not untie. "Is this," think the sages of the law, "the wisdom of Solomon?" little dreaming what he aimed at in it. *The hearts of kings,* such kings, *are unsearchable,* [[Proverbs 25#3]]. There was a law concerning the dividing of a living ox and a dead one. ([[Exodus 21#35]]), but that did not reach this case. But,
|
||||
2. It proved an effectual discovery of the truth. Some think that Solomon did himself discern it, before he made this experiment, by the countenances of the women and their way of speaking: but by this he gave satisfaction to all the company, and silenced the pretender. To find out the true mother, he could not try which the child loved best, and must therefore try which loved the child best; both pretended to a motherly affection, but their sincerity will be tried when the child is in danger.
|
||||
1. She that knew the child was not her own, but in contending for it stood upon a point of honour, was well content to have it divided. She that had overlaid her own child cared not what became of this, so that the true mother might not have it: *Let it be neither mine nor thine, but divide it.* By this it appeared that she knew her own title to be bad, and feared Solomon would find it so, though she little suspected she was betraying herself, but thought Solomon in good earnest. If she had been the true mother she would not have forfeited her interest in the child by agreeing so readily to this bloody decision. But,
|
||||
2. She that knew the child was her own, rather than the child should be butchered, gives it up to her adversary. How feelingly does she cry out, *O, my lord! give her the living child,* [[1 Kings 3#26]]. "Let me see it hers, rather than not see it at all." By this tenderness towards the child it appeared that she was not the careless mother that had overlaid the dead child, but was the true mother of the living one, that could not endure to see its death, having compassion on the son of her womb. "The case is plain," says Solomon; "what need of witnesses? *Give her the living child;* for you all see, by this undissembled compassion, *she is the mother of it.*" Let parents show their love to their children by taking care of them, especially by taking care of their souls, and, with a holy violence, snatching them as brands out of the burning. Those are most likely to have the comfort of children that do their duty to them. Satan pretends to the heart of man, but by this it appears that he is only a pretender, that he would be content to divide with God, whereas the rightful sovereign of the heart will have all or none.
|
||||
4. We are told what a great reputation Solomon got among his people by this and other instances of his wisdom, which would have a great influence upon the ease of his government: *They feared the king* ([[1 Kings 3#28]]), highly reverenced him, durst not in any thing oppose him, and were afraid of doing an unjust thing; for they knew, if ever it came before him, he would certainly discover it, *for they saw that the wisdom of God was in him,* that is, that wisdom with which God had promised to endue him. This *made his face to shine,* [[Ecclesiastes 8#1]]. This *strengthened him,*[[Ecclesiastes 7#19]]. This was better to him *than weapons of war,* [[Ecclesiastes 9#18]]. For this he was both feared and loved.
|
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|
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# Chapter Introduction
|
||||
|
||||
An instance of the wisdom God granted to Solomon we had in the close of the foregoing chapter. In this we have an account of his wealth and prosperity, the other branch of the promise there made him. We have here,
|
||||
|
||||
1. The magnificence of his court, his ministers of state ([[1 Kings 4#1..6]]), and the purveyors of his household ([[1 Kings 4#7..19]]), and their office, [[1 Kings 4#27..28]].
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2. The provisions for his table, [[1 Kings 4#22..23]].
|
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3. The extent of his dominion, [[1 Kings 4#21..24]].
|
||||
4. The numbers, case, and peace, of his subjects, [[1 Kings 4#20..25]].
|
||||
5. His stables, [[1 Kings 4#26]].
|
||||
6. His great reputation for wisdom and learning, [[1 Kings 4#29..34]]. Thus great was Solomon, but our Lord Jesus was greater than he ([[Matthew 12#42]]), though he took upon him the form of a servant; for divinity, in its lowest humiliation, infinitely transcends royalty in its highest elevation.
|
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|
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# Solomon's Officers. (b. c. 1014.)
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|
||||
## Verses: 1 - 19
|
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1 So king Solomon was king over all Israel. 2 And these were the princes which he had; Azariah the son of Zadok the priest, 3 Elihoreph and Ahiah, the sons of Shisha, scribes; Jehoshaphat the son of Ahilud, the recorder. 4 And Benaiah the son of Jehoiada was over the host: and Zadok and Abiathar were the priests: 5 And Azariah the son of Nathan was over the officers: and Zabud the son of Nathan was principal officer, and the king's friend: 6 And Ahishar was over the household: and Adoniram the son of Abda was over the tribute. 7 And Solomon had twelve officers over all Israel, which provided victuals for the king and his household: each man his month in a year made provision. 8 And these are their names: The son of Hur, in mount Ephraim: 9 The son of Dekar, in Makaz, and in Shaalbim, and Beth-shemesh, and Elon-beth-hanan: 10 The son of Hesed, in Aruboth; to him pertained Sochoh, and all the land of Hepher: 11 The son of Abinadab, in all the region of Dor; which had Taphath the daughter of Solomon to wife: 12 Baana the son of Ahilud; to him pertained Taanach and Megiddo, and all Beth-shean, which is by Zartanah beneath Jezreel, from Beth-shean to Abel-meholah, even unto the place that is beyond Jokneam: 13 The son of Geber, in Ramoth-gilead; to him pertained the towns of Jair the son of Manasseh, which are in Gilead; to him also pertained the region of Argob, which is in Bashan, threescore great cities with walls and brasen bars: 14 Ahinadab the son of Iddo had Mahanaim: 15 Ahimaaz was in Naphtali; he also took Basmath the daughter of Solomon to wife: 16 Baanah the son of Hushai was in Asher and in Aloth: 17 Jehoshaphat the son of Paruah, in Issachar: 18 Shimei the son of Elah, in Benjamin: 19 Geber the son of Uri was in the country of Gilead, in the country of Sihon king of the Amorites, and of Og king of Bashan; and he was the only officer which was in the land.
|
||||
|
||||
Here we have,
|
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|
||||
1. Solomon upon his throne ([[1 Kings 4#1]]): *So king Solomon was king,* that is, he was confirmed and established king *over all Israel,* and not, as his successors, only over two tribes. He was a king, that is, he did the work and duty of a king, with the wisdom God had given him. Those preserve the name and honour of their place that mind the business of it and make conscience of it.
|
||||
2. The great officers of his court, in the choice of whom, no doubt, his wisdom much appeared. It is observable,
|
||||
1. That several of them are the same that were in his father's time. Zadok and Abiathar were then priests ([[2 Samuel 20#25]]), so they were now; only then Abiathar had the precedency, now Zadok. Jehoshaphat was then recorder, or keeper of the great seal, so he was now. Benaiah, in his father's time, was a principal man in military affairs, and so he was now. Shisha was his father's scribe, and his sons were his, [[1 Kings 4#3]]. Solomon, though a wise man, would not affect to be wiser than his father in this matter. When sons come to inherit their father's wealth, honour, and power, it is a piece of respect to their memory, *cæteris paribus-- where it can properly be done,* to employ those whom they employed, and trust those whom they trusted. Many pride themselves in being the reverse of their good parents.
|
||||
2. The rest were priests' sons. His prime-minister of state was *Azariah the son of Zadok the priest.* Two others of the first rank were the sons of Nathan the prophet, [[1 Kings 4#5]]. In preferring them he testified the grateful respect he had for their good father, whom he loved *in the name of a prophet.*
|
||||
3. The purveyors for his household, whose business it was to send in provisions from several parts of the country, for the king's tables and cellars ([[1 Kings 4#7]]) and for his stables ([[1 Kings 4#27..28]]), that thus,
|
||||
1. His house might always be well furnished at the best hand. Let great men learn hence good house-keeping, to be generous in spending according to their ability, but prudent in providing. It is the character of the virtuous woman that she *bringeth her food from afar* ([[Proverbs 31#14]]), not far-fetched and dear-bought, but the contrary, every thing bought where it is cheapest.
|
||||
2. That thus he himself, and those who immediately attended him, might be eased of a great deal of care, and the more closely apply themselves to the business of the state, not troubled about much serving, provision for that being got ready to their hand.
|
||||
3. That thus all the parts of the kingdom might be equally benefited by the taking off of the commodities that were the productions of their country and the circulating of the coin. Industry would hereby be encouraged, and consequently wealth increased, even in those tribes that lay most remote from the court. The providence of God extends itself to all *places of his dominions* ([[Psalms 103#22]]); so should the prudence and care of princes.
|
||||
4. The dividing of this trust into so many hands was prudent, that no man might be continually burdened with the care of it nor grow exorbitantly rich with the profit of it, but that Solomon might have those, in every district, who, having a dependence upon the court, would be serviceable to him and his interest as there was occasion. These commissioners of the victualling-office, not for the army or navy (Solomon was engaged in no war), but for the household, are here named, several of them only by their surnames, as great men commonly call their servants: *Ben-hur, Ben-dekar, &c.,* though several of them have also their proper names prefixed. Two of them married Solomon's daughters, Ben-Abinadab ([[1 Kings 4#11]]) and Ahimaaz ([[1 Kings 4#15]]), and no disparagement to them to marry men of business. Better match with the officers of their father's court that were Israelites than with the sons of princes that were *strangers to the covenant of promise.* The son of Geber was in Ramoth-Gilead ([[1 Kings 4#19]]), and Geber himself was in the country of Sihon and Og, which included that and Mahanaim, [[1 Kings 4#14]]. He is therefore said to be *the only officer in that land,* because the other two, mentioned [[1 Kings 4#13..14]], depended on him, and were subordinate to him.
|
||||
|
||||
# The Supply of Solomon's Household. (b. c. 1014.)
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|
||||
## Verses: 20 - 28
|
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20 Judah and Israel were many, as the sand which is by the sea in multitude, eating and drinking, and making merry. 21 And Solomon reigned over all kingdoms from the river unto the land of the Philistines, and unto the border of Egypt: they brought presents, and served Solomon all the days of his life. 22 And Solomon's provision for one day was thirty measures of fine flour, and threescore measures of meal, 23 Ten fat oxen, and twenty oxen out of the pastures, and an hundred sheep, beside harts, and roebucks, and fallowdeer, and fatted fowl. 24 For he had dominion over all the region on this side the river, from Tiphsah even to Azzah, over all the kings on this side the river: and he had peace on all sides round about him. 25 And Judah and Israel dwelt safely, every man under his vine and under his fig tree, from Dan even to Beer-sheba, all the days of Solomon. 26 And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen. 27 And those officers provided victual for king Solomon, and for all that came unto king Solomon's table, every man in his month: they lacked nothing. 28 Barley also and straw for the horses and dromedaries brought they unto the place where the officers were, every man according to his charge.
|
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|
||||
Such a kingdom, and such a court, surely never any prince had, as Solomon's are here described to be.
|
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|
||||
1. Such a kingdom. Never did the crown of Israel shine so brightly as it did when Solomon wore it, never in his father's days, never in the days of any of his successors; nor was that kingdom ever so glorious a type of the kingdom of the Messiah as it was then. The account here given of it is such as fully answers the prophecies which we have concerning it in [[Psalms 72#1..20]], which is a psalm for Solomon, but with reference to Christ.
|
||||
1. The territories of his kingdom were large and its tributaries many; so it was foretold that he should *have dominion from sea to sea,*[[Psalms 72#8..11]]. Solomon reigned not only over all Israel, who were his subjects by choice, but over all the neighbouring kingdoms, who were his subjects by constraint. All the princes from the river Euphrates, north-east to the border of Egypt south-west, not only added to his honour by doing him homage and holding their crowns from him, but added to his wealth by serving him, and bringing him presents, [[1 Kings 4#21]]. David, by his successful wars, compelled them to this subjection, and Solomon, by his admirable wisdom, made it easy and reasonable; for it is fit that the fool should be *servant to the wise in heart.* If they gave him presents, he gave them instructions, and still *taught the people knowledge,* not only his own people, but those of other nations: and *wisdom is better than gold.* He had *peace on all sides,* [[1 Kings 4#24]]. None of all the nations that were subject to him offered to shake off his yoke, or to give him any disturbance, but rather thought themselves happy in their dependence upon him. Herein his kingdom typified the Messiah's; for to him it is promised that he shall have the *heathen for his inheritance* and that *princes shall worship him,*[[Isaiah 49#6..7]]; [[Isaiah 53#12]].
|
||||
2. The subjects of his kingdom and its inhabitants, were many and cheerful.
|
||||
1. They were numerous and country was exceedingly populous ([[1 Kings 4#20]]): *Judah and Israel were many,* and that good land was sufficient to maintain them all. *They were as the sand of the sea in multitude.* Now was fulfilled the promise made to Abraham concerning the increase of his seed ([[Genesis 22#17]]), as well as that concerning the extent of their dominion, [[Genesis 15#18]]. This was their strength and beauty, the honour of their prince, the terror of their enemies, and an advancement of the wealth of the nation. If they grew so numerous that the place was any where too strait for them, they might remove with advantage into the countries that were subject to them. God's spiritual Israel are many, at least they will be so when they come all together, [[Revelation 7#9]].
|
||||
2. They were easy, they dwelt safely, or with confidence and assurance ([[1 Kings 4#25]]), not jealous of their king or of his officers, not disaffected either to him or one to another, nor under any apprehension or danger from enemies foreign or domestic. They were happy and knew it, safe and willing to think themselves so. They dwelt every man under *his vine and fig-tree.* Solomon invaded no man's property, took not to himself their vineyards and olive-yards, as sometimes was the manner of the king ([[1 Samuel 8#14]]), but what they had they could call their own: he protected every man in the possession and enjoyment of his property. Those that had vines and fig-trees ate the fruit of them themselves; and so great was the peace of the country that they might, if they pleased, dwell as safely under the shadow of them as within the walls of a city. Or, because it was usual to have *vines by the sides of their houses* ([[Psalms 128#3]]), they are said to *dwell under their vines.*
|
||||
3. They were cheerful in the use of their plenty, *eating and drinking, and making merry,* [[1 Kings 4#20]]. Solomon did not only keep a good table himself, but enabled all his subjects, according to their rank, to do so too, and taught them that God gave them their abundance that they might use it soberly and pleasantly, not that they might hoard it up. *There is nothing better* than for a man to *eat the labour of his hands* ([[Ecclesiastes 2#24]]), and that *with a merry heart,* [[Ecclesiastes 9#7]]. His father, in the Psalms, had led his people into the comforts of communion with God, and now he led them into the comfortable use of the good things of this life. This pleasant posture of Israel's affairs extended, in place, from Dan to Beer-sheba-- no part of the country was exposed nor upon any account uneasy; and it continued a long time, *all the days of Solomon,* without any material interruption. Go where you would, you might see all the marks of plenty, peace, and satisfaction. The spiritual peace, and joy, and holy security, of all the faithful subjects of the Lord Jesus were typified by this. *The kingdom of God is not,* as Solomon's was, *meat and drink,* but, what is infinitely better, *righteousness, and peace, and joy in the Holy Ghost.*
|
||||
2. Such a court Solomon kept as can scarcely be paralleled. We may guess at the vast number of his attendants, and the great resort there was to him, by the provision that was made daily for his table. Of bread there were so many measures of flour and meal as, it is computed, would richly serve 3000 men (Carellus computes above 4800 men), and the provision of flesh ([[1 Kings 4#23]]) was rather more in proportion. What vast quantities were here of beef, mutton, and venison, and the choicest of all *fatted things,* as some read that which we translate *fatted fowl!* Ahasuerus, once in his reign, made a *great feast,* to *show the riches of his kingdom,* [[Esther 1#3..4]]. But it was much more the honour of Solomon that he kept a constant table and a very noble one, not of dainties or deceitful meats (he himself witnessed against them, [[Proverbs 23#3]]), but substantial food, for the entertainment of those who came to hear his wisdom. Thus Christ fed those whom he taught, 5000 at a time, more than ever Solomon's table would entertain at once: and all believers have in him a continual feast. Herein he far outdoes Solomon, that he feeds all his subjects, not with the bread that perishes, but *with that which endures to eternal life.* It added much both to the strength and glory of Solomon's kingdom that he had such abundance of horses, 40,000 for chariots and 12,000 for his troops, 1000 horse, perhaps, in every tribe, for the preserving of the public peace, [[1 Kings 4#26]]. God had commanded that their king should not multiply horses ([[Deuteronomy 17#16]]), nor, according to the account here given, considering the extent and wealth of Solomon's kingdom, did he multiply horses in proportion to his neighbours; for we find even the Philistines bringing into the field 30,000 chariots ([[1 Samuel 13#5]]) and the Syrians at least 40,000 horse, [[2 Samuel 10#18]]. The same officers that provided for his house provided also for his stable, [[1 Kings 4#27..28]]. Every one knew his place, and work, and time; and so this great court was kept without confusion. Solomon, that had vast incomes, lived at a vast expense, and perhaps wrote that with application to himself, [[Ecclesiastes 5#11]]. *When goods increase those are increased that eat them; and what good is there to the owners thereof, saving the beholding of them with their eyes,* unless withal they have the satisfaction of doing good with them?
|
||||
|
||||
# Solomon's Distinguished Reputation. (b. c. 1014.)
|
||||
|
||||
## Verses: 29 - 34
|
||||
29 And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore. 30 And Solomon's wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt. 31 For he was wiser than all men; than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol: and his fame was in all nations round about. 32 And he spake three thousand proverbs: and his songs were a thousand and five. 33 And he spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes. 34 And there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom.
|
||||
|
||||
Solomon's wisdom was more his glory than his wealth, and here we have a general account of it.
|
||||
|
||||
1. The fountain of his wisdom: *God gave it him,* [[1 Kings 4#29]]. He owns it himself. [[Proverbs 2#6]], *The Lord giveth wisdom.* He gives the powers of reason ([[Job 38#36]]), preserves and improves them. The ordinary advances of them are owing to his providence, the sanctification of them to his grace, and this extraordinary pitch at which they arrived in Solomon to a special grant of his favour to him in answer to prayer.
|
||||
2. The fulness of it: *He had wisdom and understanding, exceeding much,* great knowledge of distant countries and the histories of former times, a quickness of thought, strength of memory, and clearness of judgment, such as never any man had. It is called *largeness of heart;* for the heart is often put for the intellectual powers. He had a vast compass of knowledge, could take things entire, and had an admirable faculty of laying things together. Some, by his *largeness of heart,* understand his courage and boldness, and that great assurance with which he delivered his dictates and determinations. Or it may be meant of his disposition to do good with his knowledge. He was very free and communicative, had the gift of utterance as well as wisdom, was as free of his learning as he was of his meat, and grudged neither to any that were about him. Note, It is very desirable that those who have large gifts of any kind should have large hearts to use them for the good of others; and this is *from the hand of God,* [[Ecclesiastes 2#24]]. He shall *enlarge the heart,* [[Psalms 119#32]]. The greatness of Solomon's wisdom is illustrated by comparison. Chaldea and Egypt were nations famous for learning; thence the Greeks borrowed theirs; but the greatest scholars of these nations came short of Solomon, [[1 Kings 4#30]]. If nature excels art, much more does grace. The knowledge which God gives by special favour goes beyond that which man gets by his own labour. Some wise men there were in Solomon's time, who were in great repute, particularly Heman, and others who were Levites, and employed by David in the temple-music, [[1 Chronicles 15#19]]. Heman was *his seer in the word of God,* [[1 Chronicles 25#5]]. Chalcol and Darda were own brothers, and they also were noted for learning and wisdom. But *Solomon excelled them all* ([[1 Kings 4#30]]), he out-did them and confounded them; his counsel was much more valuable.
|
||||
3. The fame of it. It was talked of *in all nations round about.* His great wealth and glory made his wisdom much more illustrious, and have him those opportunities of showing it which those cannot have that live in poverty and obscurity. The jewel of wisdom may receive great advantage by the setting of it.
|
||||
4. The fruits of it; by these the tree is known: he did not bury his talent, but showed his wisdom,
|
||||
1. In his compositions. Those in divinity, written by divine inspiration, are not mentioned here, for they are extant, and will remain to the world's end monuments of his wisdom, and are, as other parts of scripture, of use to make us *wise unto salvation.* But, besides these, it appears by what he spoke, or dictated to be written from him,
|
||||
1. That he was a moralist, and a man of great prudence, for he spoke 3000 *proverbs,* wise sayings, apophthegms, of admirable use for the conduct of human life. The world is much governed by proverbs, and was never better furnished with useful ones than by Solomon. Whether those proverbs of Solomon that we have were any part of the 3000 is uncertain.
|
||||
2. That he was a poet and a man of great wit: *His songs were* 1005, of which one only is extant, because that only was divinely inspired, which is therefore called his *Song of songs.* His wise instructions were communicated by proverbs, that they might be familiar to those whom he designed to teach and ready on all occasions, and by *songs,* that they might be pleasant and move the affections.
|
||||
3. That he was a natural philosopher, and a man of great learning and insight into the mysteries of nature. From his own and others' observations and experience, he wrote both of plants and animals ([[1 Kings 4#33]]), descriptions of their natures and qualities, and (some think) of the medicinal use of them.
|
||||
2. In his conversation. There came persons from all parts, who were more inquisitive after knowledge than their neighbours, to *hear the wisdom of Solomon,* [[1 Kings 4#34]]. Kings that had heard of it sent their ambassadors to hear it and to bring them instructions from it. Solomon's court was the staple of learning, and the rendezvous of philosophers, that is, the lovers of wisdom, who all came to light their candle at his lamp and to borrow from him. Let those who magnify the modern learning above that of the ancients produce such a treasure of knowledge any where in these latter ages as that was which Solomon was master of; yet this puts an honour upon human learning, that Solomon was praised for it, and recommends it to the great men of the earth, as well worthy their diligent search. But,
|
||||
*Lastly,* Solomon was, herein, a type of Christ, *in whom are hidden all the treasures of wisdom and knowledge,* and hidden for use; for he is *made of God to us wisdom.*
|
||||
|
||||
@ -0,0 +1,46 @@
|
||||
# Chapter Introduction
|
||||
|
||||
The great work which Solomon was raised up to do was the building of the temple; his wealth and wisdom were given him to qualify him for that. In this, especially, he was to be a type of Christ, for "he shall build the temple of the Lord," [[Zechariah 6#12]]. In this chapter we have an account of the preparations he made for that and his other buildings. Gold and silver his good father had prepared in abundance, but timber and stones he must get ready; and about these we have him treating with Hiram king of Tyre.
|
||||
|
||||
1. Hiram congratulated him on his accession to the throne, [[1 Kings 5#1]].
|
||||
2. Solomon signified to him his design to build the temple and desired him to furnish him with workmen, [[1 Kings 5#2..6]].
|
||||
3. Hiram agreed to do it, [[1 Kings 5#7..9]].
|
||||
4. Solomon's work was accordingly well done and Hiram's workmen were well paid, [[1 Kings 5#10..18]].
|
||||
|
||||
# Solomon's Agreement with Hiram. (b. c. 1014.)
|
||||
|
||||
## Verses: 1 - 9
|
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1 And Hiram king of Tyre sent his servants unto Solomon; for he had heard that they had anointed him king in the room of his father: for Hiram was ever a lover of David. 2 And Solomon sent to Hiram, saying, 3 Thou knowest how that David my father could not build an house unto the name of the Lord his God for the wars which were about him on every side, until the Lord put them under the soles of his feet. 4 But now the Lord my God hath given me rest on every side, so that there is neither adversary nor evil occurrent. 5 And, behold, I purpose to build a house unto the name of the Lord my God, as the Lord spake unto David my father, saying, Thy son, whom I will set upon thy throne in thy room, he shall build a house unto my name. 6 Now therefore command thou that they hew me cedar trees out of Lebanon; and my servants shall be with thy servants: and unto thee will I give hire for thy servants according to all that thou shalt appoint: for thou knowest that there is not among us any that can skill to hew timber like unto the Sidonians. 7 And it came to pass, when Hiram heard the words of Solomon, that he rejoiced greatly, and said, Blessed be the Lord this day, which hath given unto David a wise son over this great people. 8 And Hiram sent to Solomon, saying, I have considered the things which thou sentest to me for: and I will do all thy desire concerning timber of cedar, and concerning timber of fir. 9 My servants shall bring them down from Lebanon unto the sea: and I will convey them by sea in floats unto the place that thou shalt appoint me, and will cause them to be discharged there, and thou shalt receive them: and thou shalt accomplish my desire, in giving food for my household.
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|
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We have here an account of the amicable correspondence between Solomon and Hiram. Tyre was a famous trading city, that lay close upon the sea, in the border of Israel; its inhabitants (as should seem) were none of the devoted nations, nor ever at enmity with Israel, and therefore David never offered to destroy them, but lived in friendship with them. It is here said of Hiram their king that he was *ever a lover of David;* and we have reason to think he was a worshipper of the true God, and had himself renounced, though he could not reform, the idolatry of his city. David's character will win the affections even of those that are without. Here is,
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|
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1. Hiram's embassy of compliment to Solomon, [[1 Kings 5#1]]. He sent, as is usual among princes, to condole with him on the death of David, and to renew his alliances with him upon his succession to the government. It is good keeping up friendship and communion with the families in which religion is uppermost.
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2. Solomon's embassy of business to Hiram, sent, it is likely, by messengers of his own. In wealth, honour, and power, Hiram was very much inferior to Solomon, yet Solomon had occasion to be beholden to him and begged his favour. Let us never look with disdain on those below us, because we know not how soon we may need them. Solomon, in his letter to Hiram, acquaints him,
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1. With his design to build a temple to the honour of God. Some think that temples among the heathen took their first rise and copy from the tabernacle which Moses erected in the wilderness, and that there were none before that; however there were many houses built in honour of the false gods before this was built in honour of the God of Israel, so little is external splendour a mark of the true church. Solomon tells Hiram, who was himself no stranger to the affair,
|
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1. That David's wars were an obstruction to him, that he could not build this temple, though he designed it, [[1 Kings 5#3]]. They took up much of his time, and thoughts, and cares, were a constant expense to him and a constant employment of his subjects; so that he could not do it so well as it must be done, and therefore, it not being essential to religion, he must leave it to be done by his successor. See what need we have to pray that God will *give peace in our time,* because, in time or war, the building of the gospel temple commonly goes on slowly.
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2. That peace gave him an opportunity to build it, and therefore he resolved to set about it immediately: *God has given me rest* both at home and abroad, and there is no adversary ([[1 Kings 5#4]]), no *Satan* (so the word is), no instrument of Satan to oppose it, or to divert us from it. Satan does all he can to hinder temple work ([[1 Thessalonians 2#18]]; [[Zechariah 3#1]]), but when he is bound ([[Revelation 20#2]]) we should be busy. When there is *no evil occurrent,* then let us be vigorous and zealous in that which is good and get it forward. When the churches have rest let them be edified, [[Acts 9#31]]. Days of peace and prosperity present us with a fair gale, which we must account for if we improve not. As God's providence excited Solomon to think of building the temple, by giving him wealth and leisure, so his promise encouraged him. God had told David that his *son should build him a house,* [[1 Kings 5#5]]. He will take it as a pleasure to be thus employed, and will not lose the honour designed him by that promise. It may stir us up much to good undertakings to be assured of good success in them. Let God's promise quicken our endeavours.
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2. With his desire that Hiram would assist him herein. Lebanon was the place whence timber must be had, a noble forest in the north of Canaan, particularly expressed in the grant of that land to Israel-- *all Lebanon,* [[Joshua 13#5]]. So that Solomon was proprietor of all its productions. The *cedars of Lebanon* are spoken of as, in a special manner, the *planting of the Lord* ([[Psalms 109#16]]), being designed for Israel's use and particularly for temple service. But Solomon owned that though the trees were his the Israelites had not *skill to hew timber* like the Sidonians, who were Hiram's subjects. Canaan was *a land of wheat and barley* ([[Deuteronomy 8#8]]), which employed Israel in the affairs of husbandry, so that they were not at all versed in manufactures: in them the Sidonians excelled. Israel, in the things of God, are a *wise and understanding people;* and yet, in curious arts, inferior to their neighbours. True piety is a much more valuable gift of heaven than the highest degree of ingenuity. Better be an Israelite skilful in the law than a Sidonian skilful to hew timber. But, the case being thus, Solomon courts Hiram to send him workmen, and promises ([[1 Kings 5#6]]) both to *assist* them (*my servants shall be with thy servants,* to work under them), and to *pay* them (*unto thee will I give hire for thy servants*); for the labourer, even in church-work, though it be indeed its own wages, *is worthy of his hire,* The evangelical prophet, foretelling the glory of the church in the days of the Messiah, seems to allude to this story, [[Isaiah 60#1..22]], where he prophesies,
|
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1. That the *sons of strangers* (such were the Tyrians and Sidonians) shall *build up the wall* of the gospel temple, [[Isaiah 60#10]]. Ministers were raised up among the Gentiles for the edifying of the body of Christ.
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2. That *the glory of Lebanon* shall be brought to it to *beautify it,* [[Isaiah 60#13]]. All external endowments and advantages shall be made serviceable to the interests of Christ's kingdom.
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3. Hiram's reception of, and return to, this message.
|
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1. He received it with great satisfaction to himself: He *rejoiced greatly* ([[1 Kings 5#7]]) that Solomon trod in his father's steps, and carried on his designs, and was likely to be so great a blessing to his kingdom. In this Hiram's generous spirit rejoiced, and not merely in the prospect he had of making an advantage to himself by Solomon's employing him. What he had the pleasure of he gave God the praise of: *Blessed be the Lord, who has given to David* (who was himself a wise man) *a wise son* to rule *over this great people.* See here,
|
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1. With what pleasure Hiram speaks of Solomon's wisdom and the extent of his dominion. Let us learn not to envy others either those secular advantages or those endowments of the mind wherein they excel us. What a great comfort it is to those that wish well to the Israel of God to see religion and wisdom kept up in families from one generation to another, especially in great families and those that have great influence on others! where it is so, God must have the glory of it. If to godly parents be given a godly seed ([[Malachi 2#15]]), it is a token for good, and a happy indication that the entail of the blessing shall not be cut off.
|
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2. He answered it with great satisfaction to Solomon, granting him what he desired, and showing himself very forward to assist him in this great and good work to which he was laying his hand. We have here his articles of agreement with Solomon concerning this affair, in which we may observe Hiram's prudence.
|
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1. He deliberated upon the proposal, before he returned an answer ([[1 Kings 5#8]]): *I have considered the things.* It is common for those that make bargains rashly afterwards to wish them unmade again. The virtuous woman *considers a field* and then *buys it,*[[Proverbs 31#16]]. Those do not lose time who take time to consider.
|
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2. He descended to particulars in the articles, that there might be no misunderstanding afterwards, to occasion a quarrel. Solomon had spoken of hewing the trees ([[1 Kings 5#6]]), and Hiram agrees to what he desired concerning that ([[1 Kings 5#8]]); but nothing had been said concerning carriage, and this matter therefore must be settled. Land-carriage would be very troublesome and chargeable; he therefore undertakes to bring all the timber down from Lebanon by sea, a coasting voyage. Conveyance by water is a great convenience to trade, for which God is to have praise, who taught man that discretion. Observe what a definite bargain Hiram made. Solomon must appoint the place where the timber shall be delivered, and thither Hiram will undertake to bring it and be responsible for its safety. As the Sidonians excelled the Israelites in timber-work, so they did in sailing; for Tyre and Sidon were *situate at the entry of the sea* ([[Ezekiel 27#3]]): they therefore were fittest to take care of the water-carriage. *Tractant fabrilia fabri-- Every artist has his trade assigned.* And,
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3. If Hiram undertake for the work, and *do all Solomon's desire concerning the timber* ([[1 Kings 5#8]]), he justly expects that Solomon shall undertake for the wages: "*Thou shalt accomplish my desire in giving food for my household* ([[1 Kings 5#9]]), not only for the workmen, but for my own family." If Tyre supply Israel with craftsmen, Israel will supply Tyre with corn, [[Ezekiel 27#17]]. Thus, by the wise disposal of Providence, one country has need of another and is benefited by another, that there may be mutual correspondence and dependence, to the glory of God our common parent.
|
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|
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## Verses: 10 - 18
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10 So Hiram gave Solomon cedar trees and fir trees according to all his desire. 11 And Solomon gave Hiram twenty thousand measures of wheat for food to his household, and twenty measures of pure oil: thus gave Solomon to Hiram year by year. 12 And the Lord gave Solomon wisdom, as he promised him: and there was peace between Hiram and Solomon; and they two made a league together. 13 And king Solomon raised a levy out of all Israel; and the levy was thirty thousand men. 14 And he sent them to Lebanon, ten thousand a month by courses: a month they were in Lebanon, and two months at home: and Adoniram was over the levy. 15 And Solomon had threescore and ten thousand that bare burdens, and fourscore thousand hewers in the mountains; 16 Beside the chief of Solomon's officers which were over the work, three thousand and three hundred, which ruled over the people that wrought in the work. 17 And the king commanded, and they brought great stones, costly stones, and hewed stones, to lay the foundation of the house. 18 And Solomon's builders and Hiram's builders did hew them, and the stonesquarers: so they prepared timber and stones to build the house.
|
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|
||||
Here is,
|
||||
|
||||
1. The performance of the agreement between Solomon and Hiram. Each of the parties made good his engagement.
|
||||
1. Hiram delivered Solomon the timber, according to his bargain, [[1 Kings 5#10]]. The trees were Solomon's, but perhaps-- *Materiam superabat opus-- The workmanship was of more value than the article.* Hiram is therefore said to deliver the trees.
|
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2. Solomon conveyed to Hiram the corn which he had promised him, [[1 Kings 5#11]]. Thus let justice be followed (as the expression is, [[Deuteronomy 16#20]]), justice on both sides, in every bargain.
|
||||
2. The confirmation of the friendship that was between them hereby. *God gave Solomon wisdom* ([[1 Kings 5#12]]), which was more and better than any thing Hiram did or could give him; but this made Hiram love him, and enabled Solomon to improve his kindness, so that they were both willing to ripen their mutual love into a mutual league, that it might be lasting. It is wisdom to strengthen our friendship with those whom we find to be honest and fair, lest new friends prove not so firm and so kind as old ones.
|
||||
3. The labourers whom Solomon employed in preparing materials for the temple.
|
||||
1. Some were Israelites, who were employed in the more easy and honourable part of the work, felling trees and helping to square them, in conjunction with Hiram's servants; for this he appointed 30,000, but employed only 10,000 at a time, so that for one month's work they had two months' vacation, both for rest and for the despatch of their own affairs at home, [[1 Kings 5#13..14]]. It was temple service, yet Solomon takes care that they shall not be over-worked. Great men ought to consider that their servants must rest as well as they.
|
||||
2. Others were captives of other nations, who were to bear burdens and to hew stone ([[1 Kings 5#15]]), and we read not that these had their resting times as the other had, for they were doomed to servitude.
|
||||
3. There were some employed as directors and overseers ([[1 Kings 5#16]]), 3300 that ruled over the people, and they were as necessary and useful in their place as the labourers in theirs; here were many hands and many eyes employed, for preparation was now to be made, not only for the temple, but for all the rest of Solomon's buildings, at Jerusalem, and here in the forest of Lebanon, and in other places of his dominion, of which see [[1 Kings 9#17..19]]. He speaks of the vastness of his undertakings ([[Ecclesiastes 2#4]], *I made me great works*), which required this vast number of workmen.
|
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4. The laying of the foundation of the temple; for that is the building his heart is chiefly upon, and therefore he begins with that, [[1 Kings 5#17..18]]. It should seem, Solomon was himself present, and president, at the founding of the temple, and that the first stone (as has been usual in famous buildings) was laid with some solemnity. *Solomon commanded and they brought costly stones* for the foundation; he would do every thing like himself, generously, and therefore would have some of the costliest stones laid, or buried rather, in the foundation, though, being out of sight, worse might have served. Christ, who is laid for a foundation, is an elect and precious stone ([[Isaiah 28#16]]), and the foundations of the church are said to be *laid with sapphires,* [[Isaiah 54#11]], compare [[Revelation 21#19]]. That sincerity which is our gospel perfection obliges us to lay our foundation firm and to bestow most pains on that part of our religion which lies out of the sight of men.
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@ -0,0 +1,59 @@
|
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# Chapter Introduction
|
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|
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Great and long preparation had been making for the building of the temple, and here, at length, comes an account of the building of it; a noble piece of work it was, one of the wonders of the world, and taking in its spiritual significancy, one of the glories of the church. Here is,
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1. The time when it was built ([[1 Kings 6#1]]), and how long it was in the building, [[1 Kings 6#37..38]].
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2. The silence with which it was build, [[1 Kings 6#7]].
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3. The dimensions of it, [[1 Kings 6#2..3]].
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4. The message God sent to Solomon, when it was in the building, [[1 Kings 6#11..13]].
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5. The particulars: windows ([[1 Kings 6#4]]), chambers ([[1 Kings 6#5..6]]; [[1 Kings 6#8..10]]), the walls and flooring ([[1 Kings 6#15..18]]), the oracle ([[1 Kings 6#19..22]]), the cherubim ([[1 Kings 6#23..30]]), the doors ([[1 Kings 6#31..35]]), and the inner court, [[1 Kings 6#36]]. Many learned men have well bestowed their pains in expounding the description here given of the temple according to the rules of architecture, and solving the difficulties which, upon search, they find in it; but in that matter, having nothing new to offer, we will not be particular or curious; it was then well understood, and every man's eyes that saw this glorious structure furnished him with the best critical exposition of this chapter.
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# The Building of the Temple. (b. c. 1011.)
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## Verses: 1 - 10
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1 And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month Zif, which is the second month, that he began to build the house of the Lord. 2 And the house which king Solomon built for the Lord, the length thereof was threescore cubits, and the breadth thereof twenty cubits, and the height thereof thirty cubits. 3 And the porch before the temple of the house, twenty cubits was the length thereof, according to the breadth of the house; and ten cubits was the breadth thereof before the house. 4 And for the house he made windows of narrow lights. 5 And against the wall of the house he built chambers round about, against the walls of the house round about, both of the temple and of the oracle: and he made chambers round about: 6 The nethermost chamber was five cubits broad, and the middle was six cubits broad, and the third was seven cubits broad: for without in the wall of the house he made narrowed rests round about, that the beams should not be fastened in the walls of the house. 7 And the house, when it was in building, was built of stone made ready before it was brought thither: so that there was neither hammer nor axe nor any tool of iron heard in the house, while it was in building. 8 The door for the middle chamber was in the right side of the house: and they went up with winding stairs into the middle chamber, and out of the middle into the third. 9 So he built the house, and finished it; and covered the house with beams and boards of cedar. 10 And then he built chambers against all the house, five cubits high: and they rested on the house with timber of cedar.
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|
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Here,
|
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|
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1. The temple is called *the house of the Lord* ([[1 Kings 6#1]]), because it was,
|
||||
1. Directed and modelled by him. Infinite Wisdom was the architect, and gave David the plan or pattern by the Spirit, not by word of mouth only, but, for the greater certainty and exactness, in writing ([[1 Chronicles 28#11..12]]), as he had given to Moses in the mouth a draught of the tabernacle.
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2. Dedicated and devoted to him and to his honour, to be employed in his service, so his as never any other house was, for he manifested his glory in it (so as never in any other) in a way agreeable to that dispensation; for, when there were carnal ordinances, there was a *worldly sanctuary,* [[Hebrews 9#1]]; [[Hebrews 9#10]]. This gave it its *beauty of holiness,* that it was *the house of the Lord,* which far transcended all its other beauties.
|
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2. The time when it began to be built is exactly set down.
|
||||
1. It was just 480 years after the bringing of the children of Israel out of Egypt. Allowing forty years to Moses, seventeen to Joshua, 299 to the Judges, forty to Eli, forty to Samuel and Saul, forty to David, and four to Solomon before he began the work, we have just the sum of
|
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480. So long it was after that holy state was founded before that holy house was built, which, in less than 430 years, was burnt by Nebuchadnezzar. It was thus deferred because Israel had, by their sins, rendered themselves unworthy of this honour, and because God would show how little he values external pomp and splendour in his service: he was in no haste for a temple. David's tent, which was clean and convenient, though it was neither stately nor rich, nor, for aught that appears, ever consecrated, is called the *house of the Lord* ([[2 Samuel 12#20]]), and served as well as Solomon's temple; yet, when God gave Solomon great wealth, he put it into his heart thus to employ it, and graciously accepted him, chiefly because it was to be a shadow of good things to come, [[Hebrews 9#9]].
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2. It was in the fourth year of Solomon's reign, the first three years being taken up in settling the affairs of his kingdom, that he might not find any embarrassment from them in this work. It is not time lost which is spent in composing ourselves for the work of God, and disentangling ourselves from every thing which might distract or divert us. During this time he was adding to the preparations which his father had made ([[1 Chronicles 22#14]]), hewing the stone, squaring the timber, and getting every thing ready, so that he is not to be blamed for slackness in deferring it so long. We are truly serving God when we are preparing for his service and furnishing ourselves for it.
|
||||
3. The materials are brought in, ready for their place ([[1 Kings 6#7]]), so ready that there was *neither hammer nor ax heard in the house while it was in building.* In all building Solomon prescribes it as a rule of prudence to *prepare the work in the field,* and *afterwards build,* [[Proverbs 24#27]]. But here, it seems, the preparation was more than ordinarily full and exact, to such a degree that, when the several parts came to be put together, there was nothing defective to be added, nothing amiss to be amended. It was to be the temple of God of peace, and therefore no iron tool must be heard in it. Quietness and silence both become and befriend religious exercises: God's work should be done with as much care and as little noise as may be. The temple was thrown down with axes and hammers, and those that threw it down roared *in the midst of the congregation* ([[Psalms 74#4]]; [[Psalms 74#6]]); but it was built up in silence. Clamour and violence often hinder the work of God, but never further it.
|
||||
4. The dimensions are laid down ([[1 Kings 6#2..3]]) according to the rules of proportion. Some observe that the length and breadth were just double to that of the tabernacle. Now that Israel had grown more numerous the place of their meeting needed to be enlarged ([[Isaiah 54#1..2]]), and now that they had grown richer they were the better able to enlarge it. Where God sows plentifully he expects to reap so.
|
||||
5. An account of the windows ([[1 Kings 6#4]]): They were *broad within, and narrow without, Marg.* Such should the eyes of our mind be, reflecting nearer on ourselves than on other people, looking much within, to judge ourselves, but little without, to censure our brethren. The narrowness of the lights intimated the darkness of that dispensation, in comparison with the gospel day.
|
||||
6. The chambers are described ([[1 Kings 6#5..6]]), which served as vestries, in which the utensils of the tabernacle were carefully laid up, and where the priests dressed and undressed themselves and left the clothes in which they ministered: probably in some of these chambers they feasted upon the holy things. Solomon was not so intent upon the magnificence of the house as to neglect the conveniences that were requisite for the offices thereof, that every thing might be done decently and in order. Care was taken that the beams should not be fastened in the walls to weaken them, [[1 Kings 6#6]]. Let not the church's strength be impaired under pretence of adding to its beauty or convenience.
|
||||
|
||||
## Verses: 11 - 14
|
||||
11 And the word of the Lord came to Solomon, saying, 12 Concerning this house which thou art in building, if thou wilt walk in my statutes, and execute my judgments, and keep all my commandments to walk in them; then will I perform my word with thee, which I spake unto David thy father: 13 And I will dwell among the children of Israel, and will not forsake my people Israel. 14 So Solomon built the house, and finished it.
|
||||
|
||||
Here is,
|
||||
|
||||
1. The word God sent to Solomon, when he was engaged in building the temple. God let him know that he took notice of what he was doing, *the house he was now building,* [[1 Kings 6#12]]. None employ themselves for God without having his eye upon them. "*I know thy works,* thy good works." He assured him that if he would proceed and persevere in obedience to the divine law, and keep in the way of duty and the true worship of God, the divine loving-kindness should be drawn out both to himself *(I will perform my word with thee*) and to his kingdom: "Israel shall be ever owned as my people; I will *dwell among them,* and *not forsake them.*" This word God sent him probably by a prophet,
|
||||
1. That by the promise he might be encouraged and comforted in his work. Perhaps sometimes the great care, expense, and fatigue of it, made him ready to wish he had never begun it; but this would help him through the difficulties of it, that the promised establishment of his family and kingdom would abundantly recompense all his pains. An eye to the promise will carry us cheerfully through our work; and those who wish well to the public will think nothing too much that they can do to secure and perpetuate to it the tokens of God's presence.
|
||||
2. That, by the condition annexed, he might be awakened to consider that though he built the temple ever so strong the glory of it would soon depart, unless he and his people continued *to walk in God's statutes.* God plainly let him know that all this charge which he and his people were at, in erecting this temple, would neither excuse them from obedience to the law of God nor shelter them from his judgments in case of disobedience. Keeping God's commandments is better, and more pleasing to him, than building churches.
|
||||
2. The work Solomon did for God: *So he built the house* ([[1 Kings 6#14]]), *so* animated by the message God had sent him, *so* admonished not to expect that God should own his building unless he were obedient to his laws: "Lord, I proceed upon these terms, being firmly resolved to walk in thy statutes." The strictness of God's government will never drive a good man from his service, but quicken him in it. Solomon built and finished, he went on with the work, and God went along with him till it was completed. It is spoken both to God's praise and his: he grew not weary of the work, met not with any obstructions (as [[Ezra 4#24]]), did not out-build his property, nor do it by halves, but, having begun to build, was both able and willing to finish; for he was a wise builder.
|
||||
|
||||
## Verses: 15 - 38
|
||||
15 And he built the walls of the house within with boards of cedar, both the floor of the house, and the walls of the ceiling: and he covered them on the inside with wood, and covered the floor of the house with planks of fir. 16 And he built twenty cubits on the sides of the house, both the floor and the walls with boards of cedar: he even built them for it within, even for the oracle, even for the most holy place. 17 And the house, that is, the temple before it, was forty cubits long. 18 And the cedar of the house within was carved with knops and open flowers: all was cedar; there was no stone seen. 19 And the oracle he prepared in the house within, to set there the ark of the covenant of the Lord. 20 And the oracle in the forepart was twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height thereof: and he overlaid it with pure gold; and so covered the altar which was of cedar. 21 So Solomon overlaid the house within with pure gold: and he made a partition by the chains of gold before the oracle; and he overlaid it with gold. 22 And the whole house he overlaid with gold, until he had finished all the house: also the whole altar that was by the oracle he overlaid with gold. 23 And within the oracle he made two cherubims of olive tree, each ten cubits high. 24 And five cubits was the one wing of the cherub, and five cubits the other wing of the cherub: from the uttermost part of the one wing unto the uttermost part of the other were ten cubits. 25 And the other cherub was ten cubits: both the cherubims were of one measure and one size. 26 The height of the one cherub was ten cubits, and so was it of the other cherub. 27 And he set the cherubims within the inner house: and they stretched forth the wings of the cherubims, so that the wing of the one touched the one wall, and the wing of the other cherub touched the other wall; and their wings touched one another in the midst of the house. 28 And he overlaid the cherubims with gold. 29 And he carved all the walls of the house round about with carved figures of cherubims and palm trees and open flowers, within and without. 30 And the floor of the house he overlaid with gold, within and without. 31 And for the entering of the oracle he made doors of olive tree: the lintel and side posts were a fifth part of the wall. 32 The two doors also were of olive tree; and he carved upon them carvings of cherubims and palm trees and open flowers, and overlaid them with gold, and spread gold upon the cherubims, and upon the palm trees. 33 So also made he for the door of the temple posts of olive tree, a fourth part of the wall. 34 And the two doors were of fir tree: the two leaves of the one door were folding, and the two leaves of the other door were folding. 35 And he carved thereon cherubims and palm trees and open flowers: and covered them with gold fitted upon the carved work. 36 And he built the inner court with three rows of hewed stone, and a row of cedar beams. 37 In the fourth year was the foundation of the house of the Lord laid, in the month Zif: 38 And in the eleventh year, in the month Bul, which is the eighth month, was the house finished throughout all the parts thereof, and according to all the fashion of it. So was he seven years in building it.
|
||||
|
||||
Here,
|
||||
|
||||
1. We have a particular account of the details of the building.
|
||||
1. The wainscot of the temple. It was of cedar ([[1 Kings 6#15]]), which was strong and durable, and of a very sweet smell. The wainscot was curiously carved with knops (like eggs or apples) and flowers, no doubt as the fashion then was, [[1 Kings 6#18]].
|
||||
2. The gilding. It was not like ours, washed over, but *the whole house,* all the inside of the temple ([[1 Kings 6#22]]), even the floor ([[1 Kings 6#30]]), he *overlaid with gold,* and the most holy place with *pure gold,* [[1 Kings 6#21]]. Solomon would spare no expense necessary to make it every way sumptuous. Gold was under foot there, as it should be in all the living temples: the abundance of it lessened its worth.
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3. The oracle, or *speaking-place* (for so the word signifies), *the holy of holies,* so called because thence God spoke to Moses, and perhaps to the high priest, when he consulted with the breast-plate of judgment. In this place *the ark of the covenant was to be set,* [[1 Kings 6#19]]. Solomon made every thing new, and more magnificent than it had been, except the ark, which was still the same that Moses made, with its mercy-seat and cherubim; that was the token of God's presence, which is always the same with his people whether they meet in tent or temple, and changes not with their condition.
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4. The cherubim. Besides those at the ends of the mercy-seat, which covered the ark,
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1. Solomon set up two more, very large ones, images of young men (as some think), with wings made of olive-wood, and all overlaid with gold, [[1 Kings 6#23..28]], &c. This most holy place was much larger than that in the tabernacle, and therefore the ark would have seemed lost in it, and the dead wall would have been unsightly, if it had not been thus adorned.
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2. He carved cherubim upon all the walls of the house, [[1 Kings 6#29]]. The heathen set up images of their gods and worshipped them; but these were designed to represent the servants and attendants of the God of Israel, the holy angels, not to be themselves worshipped (*see thou do it not*), but to show how great he is whom we are to worship.
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5. The doors. The folding doors that led into the oracle were but a fifth part of the wall ([[1 Kings 6#31]]), those into the temple were a fourth part ([[1 Kings 6#33]]); but both were beautified with cherubim engraven on them, [[1 Kings 6#32]]; [[1 Kings 6#35]].
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6. The inner court, in which the brazen altar was at which the priests ministered. This was separated from the court where the people were by a low wall, three rows of hewn stone tipped with a cornice of cedar ([[1 Kings 6#36]]), that over it the people might see what was done and hear what the priests said to them; for, even under that dispensation, they were not kept wholly either in the dark or at a distance.
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7. The time spent in this building. It was but seven years and a half from the founding to the finishing of it, [[1 Kings 6#38]]. Considering the vastness and elegance of the building, and the many appurtenances to it which were necessary to fit it for use, it was soon done. Solomon was in earnest in it, had money enough, had nothing to divert him from it, and many hands made quick work. He finished it (as the margin reads it) with all the appurtenances thereof, and with all the ordinances thereof, not only built the place, but set forward the work for which it was built.
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2. Let us now see what was typified by this temple.
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1. Christ is the true temple; he himself spoke of the temple of his body, [[John 2#21]]. God himself prepared him his body, [[Hebrews 10#5]]. *In him dwelt the fulness of the Godhead,* as the *Shechinah* in the temple. In him meet all God's spiritual Israel. Through him we have access with confidence to God. All the angels of God, those blessed cherubim, have a charge to worship him.
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2. Every believer is a living temple, in whom the Spirit of God dwells, [[1 Corinthians 3#16]]. Even the body is such by virtue of its union with the soul, [[1 Corinthians 6#19]]. We are not only wonderfully made by the divine providence, but more wonderfully made anew by the divine grace. This living temple is built upon Christ as its foundation and will be perfected in due time.
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3. The gospel church is the mystical temple; it grows to a *holy temple in the Lord* ([[Ephesians 2#21]]), enriched and beautified with the gifts and graces of the Spirit, as Solomon's temple with gold and precious stones. Only Jews built the tabernacle, but Gentiles joined with them in building the temple. Even strangers and foreigners are built up *a habitation of God,* [[Ephesians 2#19]]; [[Ephesians 2#22]]. The temple was divided into the holy place and the most holy, the courts of it into the outer and inner; so there are the visible and the invisible church. The door into the temple was wider than that into the oracle. Many enter into profession that come short of salvation. This temple is built firm, upon a rock, not to be taken down as the tabernacle of the Old Testament was. The temple was long in preparing, but was built at last. The top-stone of the gospel church will, at length, be brought forth with shoutings, and it is a pity that there should be the clashing of axes and hammers in the building of it. Angels are ministering spirits, attending the church on all sides and all the members of it.
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4. Heaven is the everlasting temple. There the church will be fixed, and no longer movable. The streets of the new Jerusalem, in allusion to the flooring of the temple, are said to be *of pure gold,* [[Revelation 21#21]]. The cherubim there always attend the throne of glory. The temple was uniform, and in heaven there is the perfection of beauty and harmony. In Solomon's temple there was no noise of axes and hammers. Every thing is quiet and serene in heaven; all that shall be stones in that building must in the present sate of probation and preparation be fitted and made ready for it, must be hewn and squared by divine grace, and so made meet for a place there.
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# Chapter Introduction
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In this chapter we have,
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1. The answer which God, in a vision, gave to Solomon's prayer, and the terms he settled with him, [[1 Kings 9#1..9]].
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2. The interchanging of grateful kindnesses between Solomon and Hiram, [[1 Kings 9#10..14]].
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3. His workmen and buildings, [[1 Kings 9#15..24]].
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4. His devotion, [[1 Kings 9#25]].
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5. His trading navy, [[1 Kings 9#26..28]].
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# God's Answer to Solomon. (b. c. 1001.)
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## Verses: 1 - 9
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1 And it came to pass, when Solomon had finished the building of the house of the Lord, and the king's house, and all Solomon's desire which he was pleased to do, 2 That the Lord appeared to Solomon the second time, as he had appeared unto him at Gibeon. 3 And the Lord said unto him, I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually. 4 And if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, and wilt keep my statutes and my judgments: 5 Then I will establish the throne of thy kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel. 6 But if ye shall at all turn from following me, ye or your children, and will not keep my commandments and my statutes which I have set before you, but go and serve other gods, and worship them: 7 Then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a byword among all people: 8 And at this house, which is high, every one that passeth by it shall be astonished, and shall hiss; and they shall say, Why hath the Lord done thus unto this land, and to this house? 9 And they shall answer, Because they forsook the Lord their God, who brought forth their fathers out of the land of Egypt, and have taken hold upon other gods, and have worshipped them, and served them: therefore hath the Lord brought upon them all this evil.
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God had given a real answer to Solomon's prayer, and tokens of his acceptance of it, immediately, by the *fire from heaven* which consumed the sacrifices (as we find [[2 Chronicles 7#1]]); but here we have a more express and distinct answer to it. Observe,
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1. In what way God gave him this answer. He appeared to him, as he had done at Gibeon, in the beginning of his reign, in a dream or vision, [[1 Kings 9#2]]. The comparing of it with that intimates that it was the very night after he had finished the solemnities of his festival, for so that was, [[2 Chronicles 1#6..7]]. And then [[1 Kings 9#1]], speaking of Solomon's finishing all his buildings, which was not till many years after the dedication of the temple, must be read thus, *Solomon finished* (as it is [[2 Chronicles 7#11]]), and [[1 Kings 9#2]] must be read, *and the Lord had appeared.*
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2. The purport of this answer.
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1. He assures him of his special presence in the temple he had built, in answer to the prayer he had made ([[1 Kings 9#3]]): *I have hallowed this house.* Solomon had dedicated it, but it was God's prerogative to hallow it-- to sanctify or consecrate it. Men cannot make a place holy, yet what we, in sincerity, devote to God, we may hope he will graciously accept as his; and *his eyes and his heart shall be upon it.* Apply it to persons, the living temples. Those whom God hallows or sanctifies, whom he sets apart for himself, have his eye, his heart, his love and care, and this perpetually.
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2. He shows him that he and his people were for the future *upon their good behaviour.* Let them not be secure now, as if they might live as they please now that they have the *temple of the Lord* among them, [[Jeremiah 7#4]]. No, this house was designed to protect them in their allegiance to God, but not in their rebellion or disobedience. God deals plainly with us, sets before us good and evil, the blessing and the curse, and lets us know what we must trust to. God here tells Solomon,
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1. That the establishment of his kingdom depended upon the constancy of his obedience ([[1 Kings 9#4..5]]): "*If thou wilt walk before me as David did,* who left thee a good example and encouragement enough to follow it (and advantage thou wilt be accountable for if thou do not improve it), *if thou wilt walk as he did, in integrity of heart and uprightness*" (for that is the main matter-- no religion without sincerity), "*then I will establish the throne of thy kingdom,* and not otherwise," for on that condition the promise was made, [[Psalms 132#12]]. If we perform our part of the covenant, God will not fail to perform his; if we improve the grace God has given us, he will confirm us to the end. Let not the children of godly parents expect the entail of the blessing, unless they tread in the steps of those that have gone before them to heaven, and keep up the virtue and piety of their ancestors.
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2. That the ruin of his kingdom would be the certain consequence of his or his children's apostasy from God ([[1 Kings 9#6]]): "But know thou, and let thy family and kingdom know it, and be admonished by it, that *if you shall altogether turn from following me*" (so it is thought it should be read), "if you forsake my service, desert my altar, and go and serve other gods" (for that was the covenant-breaking sin), "if you or your children break off from me, this house will not save you. But,
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1. Israel, though a holy nation, will be cut off ([[1 Kings 9#7]]), by one judgment after another, till they become a proverb and a by-word, and the most despicable people under the sun, though now the most honourable." This supposes the destruction of the royal family, though it is not particularly threatened; the king is, of course, undone, if the kingdom be.
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2. "The temple, though a holy house, which God himself has *hallowed for his name,* shall be abandoned and laid desolate ([[1 Kings 9#8..9]]): *This house which is high.*" They prided themselves in the stateliness and magnificence of the structure, but let them know that it is not so high as to be out of the reach of God's judgments, if they vilify it so as to exchange it for groves and idol-temples, and yet, at the same time, magnify it so as to think it will secure the favour of God to them though they ever so much corrupt themselves. *This house which is high.* Those that *now pass by it are astonished* at the bulk and beauty of it; the richness, contrivance, and workmanship, are admired by all spectators, and it is called a stupendous fabric; but, if you forsake God, its height will make its fall the more amazing, and those that pass by will be as much astonished at its ruins, while the guilty, self-convicted, self-condemned, Israelites, will be forced to acknowledge, with shame, that they themselves were the ruin of it; for when it shall be asked, *Why hath the Lord done thus to his house?* they cannot but answer, It was *because they forsook the Lord their God.* See [[Deuteronomy 29#24..25]]. Their sin will be read in their punishment. They deserted the temple, and therefore God deserted it; they profaned it with their sins and laid it common, and therefore God profaned it with his judgments and laid it waste. God gave Solomon fair warning of this, now that he had newly built and dedicated it, that he and his people might not be high-minded, but fear.
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# Solomon and Hiram. (b. c. 1001.)
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## Verses: 10 - 14
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10 And it came to pass at the end of twenty years, when Solomon had built the two houses, the house of the Lord, and the king's house, 11 (Now Hiram the king of Tyre had furnished Solomon with cedar trees and fir trees, and with gold, according to all his desire,) that then king Solomon gave Hiram twenty cities in the land of Galilee. 12 And Hiram came out from Tyre to see the cities which Solomon had given him; and they pleased him not. 13 And he said, What cities are these which thou hast given me, my brother? And he called them the land of Cabul unto this day. 14 And Hiram sent to the king sixscore talents of gold.
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What agreement was made between Solomon and Hiram, when the building-work was to be begun, we read before, [[1 Kings 5#1..18]] Here we have an account of their fair and friendly parting when the work was done.
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1. Hiram made good his bargain to the utmost. He had furnished Solomon with materials for his buildings, according to all his desire ([[1 Kings 9#11]]), and with gold, [[1 Kings 9#15]]. So far was he from envying Solomon's growing greatness and reputation, and being jealous of him, that he helped to magnify him. Solomon's power, with Solomon's wisdom, needs not be dreaded by any of his neighbours. God honours him; therefore Hiram will.
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2. Solomon, no doubt, made good his bargain, and gave Hiram *food for his household,* as was agreed, [[1 Kings 5#9]]. But here we are told that, over and above that, he gave him twenty cities (small ones we may suppose, like those mentioned here, [[1 Kings 9#19]]) *in the land of Galilee,* [[1 Kings 9#11]]. It should seem, these were not allotted to any of the tribes of Israel (for the border of Asher came up to them, [[Joshua 19#27]], which intimates that it did not include them), but continued in the hands of the natives till Solomon made himself master of them, and then made a present of them to Hiram. It becomes those that are great and good to be generous. Hiram came to see these cities, and did not like them ([[1 Kings 9#12]]): *They pleased him not.* He called the country the land of *Cabul,* a Phoenician word (says Josephus) which signifies *displeasing,* [[1 Kings 9#13]]. He therefore returned them to Solomon (as we find, [[2 Chronicles 8#2]]), who repaired them, and then *caused the children of Israel to inhabit them,* which intimates that before they did not; but, when Solomon received back what he had given, no doubt he honourably gave Hiram an equivalent in something else. But what shall we think of this? Did Solomon act meanly in giving Hiram what was not worth his acceptance? Or was Hiram humoursome and hard to please? I am willing to believe it was neither the one nor the other. The country was truly valuable, and so were the cities in it, but not agreeable to Hiram's genius. The Tyrians were merchants, trading men, that lived in fine houses, and became rich by navigation, but knew not how to value a country that was fit for corn and pasture (that was business that lay out of their way); and therefore Hiram desired Solomon to take them again, he knew not what to do with them, and, if he would please to gratify him, let it be in his own element, by becoming his partner in trade, as we find he did, [[1 Kings 9#27]]. Hiram, who was used to the clean streets of Tyre, could by no means agree with the miry lanes in the land of Cabul, whereas the best lands have commonly the worst roads through them. See how the providence of God suits both the accommodation of this earth to the various dispositions of men and the dispositions of men to the various accommodations of the earth, and all for the good of mankind in general. Some take delight in husbandry, and wonder what pleasure sailors can take on a rough sea; others take as much delight in navigation, and wonder what pleasure husbandmen can take in a dirty country, like the land of Cabul. It is so in many other instances, in which we may observe the wisdom of him whose all souls are and all lands.
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# Solomon's Buildings; Solomon's Greatness. (b. c. 991.)
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## Verses: 15 - 28
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15 And this is the reason of the levy which king Solomon raised; for to build the house of the Lord, and his own house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer. 16 For Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire, and slain the Canaanites that dwelt in the city, and given it for a present unto his daughter, Solomon's wife. 17 And Solomon built Gezer, and Beth-horon the nether, 18 And Baalath, and Tadmor in the wilderness, in the land, 19 And all the cities of store that Solomon had, and cities for his chariots, and cities for his horsemen, and that which Solomon desired to build in Jerusalem, and in Lebanon, and in all the land of his dominion. 20 And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which were not of the children of Israel, 21 Their children that were left after them in the land, whom the children of Israel also were not able utterly to destroy, upon those did Solomon levy a tribute of bondservice unto this day. 22 But of the children of Israel did Solomon make no bondmen: but they were men of war, and his servants, and his princes, and his captains, and rulers of his chariots, and his horsemen. 23 These were the chief of the officers that were over Solomon's work, five hundred and fifty, which bare rule over the people that wrought in the work. 24 But Pharaoh's daughter came up out of the city of David unto her house which Solomon had built for her: then did he build Millo. 25 And three times in a year did Solomon offer burnt offerings and peace offerings upon the altar which he built unto the Lord, and he burnt incense upon the altar that was before the Lord. So he finished the house. 26 And king Solomon made a navy of ships in Ezion-geber, which is beside Eloth, on the shore of the Red sea, in the land of Edom. 27 And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon. 28 And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to king Solomon.
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We have here a further account of Solomon's greatness.
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1. His buildings. He raised a great levy both of men and money, because he projected a great deal of building, which would both employ many hands and put him to a vast expense, [[1 Kings 9#15]]. And he was a wise builder, who sat down first, and counted the cost, and would not begin to build till he found himself able to finish. Perhaps there was some complaint of the heaviness of the taxes, which the historian excuses from the greatness of his undertakings. He raised it, not for war (as other princes), which would spend the blood of his subjects, but for building, which would require only their labour and purses. Perhaps David observed Solomon's genius to lie towards building, and foresaw he would have his head and hands full of it, when he penned that song of degrees for Solomon, which begins, *Except the Lord build the house, those labour in vain that build it* ([[Psalms 127#1]]), directing him to acknowledge God in all his ways, and, by prayer and faith in his providence, to take him along with him in all his designs of this kind. And Solomon verily began his work at the right end, for he built God's house first, and finished that before he began his own; and then God blessed him, and he prospered in all his other buildings. If we begin with God, he will go on with us. Let the first-fruits be his, and the after-fruits will the more comfortably be ours, [[Matthew 6#33]]. Solomon built a church first and then he was enabled to build houses, and cities, and walls. Those consult not their own interest that defer to the last what they design for pious uses. The further order in Solomon's buildings is observable. God's house first for religion, then his own for his own convenience, then a house for his wife, to which she removed as soon as it was ready for her ([[1 Kings 9#24]]), then Millo, the town-house or guild-hall, then the wall of Jerusalem, the royal city, then some cities of note and strength in the country, which were decayed and unfortified, Hazor, Megiddo, &c. As he rebuilt these at his own charge, the inhabitants would be not only his subjects, but his tenants, which would increase the revenues of the crown for the benefit of his successors. Among the rest, he built Gezer, which Pharaoh took out of the hands of the Canaanites, and made a present of to his daughter, Solomon's wife, [[1 Kings 9#16]]. See how God *maketh the earth to help the woman.* Solomon was not himself a warlike prince, but the king of Egypt, who was, took cities for him to build. Then he built cities for convenience, for store, for his chariots, and for his horsemen, [[1 Kings 9#19]]. And, *lastly,* he built for pleasure in Lebanon, for his hunting perhaps, or other diversions there. Let piety begin, and profit proceed, and leave pleasure to the last.
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2. His workmen and servants. In doing such great works, he must needs employ abundance of workmen. The honour of great men is borrowed from their inferiors, who do that which they have the credit of.
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1. Solomon employed those who remained of the conquered and devoted nations in all the slavish work, [[1 Kings 9#20..21]]. We may suppose that they renounced their idolatry and submitted to Solomon's government, so that he could not, in honour, utterly destroy them, and they were so poor that he could not levy money on them; therefore he served himself of their labour. Herein he observed God's law ([[Leviticus 25#44]], *Thy bondmen shall be of the heathen*), and fulfilled Noah's curse upon Canaan, *A servant of servants shall he be unto his brethren,* [[Genesis 9#25]].
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2. He employed Israelites in the more creditable services ([[1 Kings 9#22..23]]): *Of them he made no bondmen,* for they were God's freemen, but he made them soldiers and courtiers, and gave them offices, as he saw them qualified, among his chariots and horsemen, appointing some to support the service of the inferior labourers. Thus he preserved the dignity and liberty of Israel and honoured their relation to God as a kingdom of priests.
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3. His piety and devotion ([[1 Kings 9#25]]): *Three times in a year* he offered burnt-offerings extraordinary (namely, at the three yearly feasts, the passover, pentecost, and feast of tabernacles) in honour of the divine institution, besides what he offered at other times, both statedly and upon special occasions. With his sacrifices he burnt incense, not himself (that was king Uzziah's crime), but the priest for him, at his charge, and for his particular use. It is said, He offered *on the altar which he* himself *built.* He took care to build it, and then,
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1. He himself made use of it. Many will assist the devotions of others that neglect their own. Solomon did not think his building an altar would excuse him from sacrificing, but rather engage him the more to it.
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2. He himself had the benefit and comfort of it. Whatever pains we take, for the support of religion, to the glory of God and the edification of others, we ourselves are likely to have the advantage of it.
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4. His merchandise. He built a fleet of trading ships at Ezion-geber ([[1 Kings 9#26]]), a port on the coast of the Red Sea, the furthest stage of the Israelites when they wandered in the wilderness, [[Numbers 33#35]]. Probably that wilderness now began to be peopled by the Edomites, which it was not then. To them this port had belonged, but, David having subdued the Edomites, it now pertained to the crown of Judah. The fleet traded to Ophir in the East Indies, supposed to be that which is now called *Ceylon.* Gold was the commodity traded for, substantial wealth. It should seem, Solomon had before been Hiram's partner, or put a venture into his ships, which made him a rich return of 120 talents ([[1 Kings 9#14]]), which encouraged him to build a fleet of his own. The success of others in any employment should quicken our industry; for *in all labour there is profit.* Solomon sent his own servants as factors, and merchants, and super-cargoes, but hired Tyrians for sailors, for they had *knowledge of the sea,* [[1 Kings 9#27]]. Thus one nation needs another, Providence so ordering it that there may be mutual commerce and assistance; for not only as Christians, but as men, we are members one of another. The fleet brought home to Solomon 420 *talents of gold,* [[1 Kings 9#28]]. Canaan, the holy land, the glory of all lands, had no gold in it, which teaches us that that part of the wealth of this world which is for hoarding and trading is not the best part of it, but that which is more immediately for the present support and comfort of life, our own and others'; such were the productions of Canaan. Solomon got much by his merchandise, but, it should seem, David got much more by his conquests. What were Solomon's 420 *talents* to David's 100,000 *talents of gold?* [[1 Chronicles 22#14]]; [[1 Chronicles 29#4]]. Solomon got much by his merchandise, and yet has directed us to a better trade, within reach of the poorest, having assured us from his own experience of both that the *merchandise of wisdom is better than the merchandise of silver and the gain thereof than fine gold,*[[Proverbs 3#14]].
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# Chapter Introduction
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**AN**
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# W I T H P R A C T I C A L O B S E R V A T I O N S,
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Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, [[Genesis 36#31]] (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night.-- The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, [[Luke 10#24]]-- The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given:-- David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have,
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1. The death of David, [[1 Kings 1#1..2#46]]
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2. The glorious reign of Solomon, and his building the temple ([[1 Kings 3#1..10#29]]), but the cloud his sun set under, [[1 Kings 11#1..43]]
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3. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, [[1 Kings 12#1..14#31]]
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4. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, [[1 Kings 15#1..16#34]]
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||||
5. Elijah's miracles, [[1 Kings 17#1..19#21]]
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||||
6. Ahab's success against Benhadad, his wickedness and fall, [[1 Kings 20#1..22#53]] And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable.
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# Chapter Introduction
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||||
|
||||
The apostle describes the persons to whom he writes, and salutes them ([[1 Peter 1#1..2]]), blesses God for their regeneration to a lively hope of eternal salvation ([[1 Peter 1#3..5]]), in the hope of this salvation he shows they had great cause of rejoicing, though for a little while they were in heaviness and affliction, for the trial of their faith, which would produce joy unspeakable and full of glory, [[1 Peter 1#6..9]]. This is that salvation which the ancient prophets foretold and the angels desire to look into, [[1 Peter 1#10..12]]. He exhorts them to sobriety and holiness, which he presses from the consideration of the blood of Jesus, the invaluable price of man's redemption ([[1 Peter 1#13..21]]), and to brotherly love, from the consideration of their regeneration, and the excellency of their spiritual state, [[1 Peter 1#22..25]].
|
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|
||||
|
||||
# Inscription. (a. d. 66.)
|
||||
|
||||
## Verses: 1 - 2
|
||||
1 Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.
|
||||
|
||||
In this inscription we have three parts:--
|
||||
|
||||
1. The author of it, described,
|
||||
1. By his name-- *Peter.* His first name was *Simon,* and Jesus Christ gave him the surname of *Peter,* which signifies *a rock,* as a commendation of his faith, and to denote that he should be an eminent pillar in the church of God, [[Galatians 2#9]].
|
||||
2. By his office-- *an apostle of Jesus Christ.* The word signifies *one sent, a legate, a messenger,* any one sent in Christ's name and about his work; but more strictly it signifies the highest office in the Christian church. [[1 Corinthians 12#28]], *God hath set some in the church, first apostles.* Their dignity and pre-eminence lay in these things:-- They were immediately chosen by Christ himself,-- they were first witnesses, then preachers, of the resurrection of Christ, and so of the entire gospel-dispensation,-- their gifts were excellent and extraordinary,-- they had a power of working miracles, not at all times, but when Christ pleased,-- they were led into all truth, were endowed with the spirit of prophecy, and they had an extent of power and jurisdiction beyond all others; every apostle was a universal bishop in all churches, and over all ministers. In this humble manner Peter,
|
||||
1. Asserts his own character as an apostle. Hence learn, A man may lawfully acknowledge, and sometimes is bound to assert, the gifts and graces of God to him. To pretend to what we have not is hypocrisy; and to deny what we have is ingratitude.
|
||||
2. He mentions his apostolical function as his warrant and call to write this epistle to these people. Note, It concerns all, but especially ministers, to consider well their warrant and call from God to their work. This will justify them to others, and give them inward support and comfort under all dangers and discouragements.
|
||||
2. The persons to whom this epistle was addressed, and they are described,
|
||||
1. By their external condition-- *Strangers dispersed throughout Pontus, Galatia,* &c. They were chiefly Jews, descended (as Dr. Prideaux thinks) from those Jews who were translated from Babylon, by order of Antiochus king of Syria, about two hundred years before the coming of Christ, and placed in the cities of Asia Minor. It is very likely that our apostle had been among them, and converted them, being the apostle of the circumcision, and that he afterwards wrote this epistle to them from Babylon, where multitudes of the Jewish nation then resided. At present, their circumstances were poor and afflicted.
|
||||
1. The best of God's servants may, through the hardships of times and providences, be dispersed about, and forced to leave their native countries. Those of whom the world was not worthy have been forced to wander in mountains, in dens and caves of the earth.
|
||||
2. We ought to have a special regard to the dispersed persecuted servants of God. These were the objects of this apostle's particular care and compassion. We should proportion our regard to the excellency and to the necessity of the saints.
|
||||
3. The value of good people ought not to be estimated by their present external condition. Here was a set of excellent people, beloved of God, and yet strangers, dispersed and poor in the world; the eye of God was upon them in all their dispersions, and the apostle was tenderly careful to write to them for their direction and consolation.
|
||||
2. They are described by their spiritual condition: *Elect according to the foreknowledge of God the Father,* &c. These poor strangers, who were oppressed and despised in the world, were nevertheless in high esteem with the great God, and in the most honourable state that any person can be in during this life; for they were,
|
||||
1. *Elect according to the foreknowledge of God the Father.* Election is either to an office: so Saul was the man whom the Lord chose to be king ([[1 Samuel 10#24]]), and our Lord says to his apostles, *Have not I chosen you twelve?* ([[John 6#70]]); or it is to a church-state, for the enjoyment of special privileges: thus Israel was God's elect ([[Deuteronomy 7#6]]), *For thou art a holy people unto the Lord thy God; the Lord thy God hath chosen thee to be a special people unto himself above all people that are upon the face of the earth;* or it is to eternal salvation: *God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth.* This is the election here spoken of, importing God's gracious decree or resolution to save some, and bring them, through Christ, by proper means, to eternal life.
|
||||
1. This election is said to be *according to the foreknowledge of God.* Foreknowledge may be taken in two ways:-- *First,* for mere prescience, foresight, or understanding, that such a thing will be, before it comes to pass. Thus a mathematician certainly foreknows that at such a time there will be an eclipse. This sort of foreknowledge is in God, who at one commanding view sees all things that ever were, or are, or ever will be. But such a prescience is not the cause why any thing is so or so, though in the event it certainly will be so, as the mathematician who foresees an eclipse does not thereby cause that eclipse to be. *Secondly,* Foreknowledge sometimes signifies counsel, appointment, and approbation. [[Acts 2#23]], *Him being delivered by the determinate counsel and foreknowledge of God.* The death of Christ was not only foreseen, but fore-ordained, as [[1 Peter 1#20]]. Take it thus here; so the sense is, *elect according to the counsel, ordination, and free grace of God.*
|
||||
2. It is added, according to the foreknowledge of *God the Father.* By the Father we are here to understand the first person of the blessed Trinity. There is an order among the three persons, though no superiority; they are equal in power and glory, and there is an agreed economy in their works. Thus, in the affair of man's redemption, election is by way of eminency ascribed to the Father, as reconciliation is to the Son and sanctification to the Holy Ghost, though in each of these one person is not so entirely interested as to exclude the other two. Hereby the persons of the Trinity are more clearly discovered to us, and we are taught what obligations we are under to each of them distinctly.
|
||||
2. They were elect *through sanctification of the Spirit, unto obedience, and sprinkling of the blood of Jesus Christ.* The end and last result of election is eternal life and salvation; but, before this can be accomplished, every elect person must be sanctified by the Spirit, and justified by the blood of Jesus. God's decree for man's salvation always operates through sanctification of the Spirit and sprinkling of the blood of Jesus. By sanctification here understand, not a federal sanctification only, but a real one, begun in regeneration, whereby we are renewed after the image of God and made new creatures, and carried on in the daily exercise of holiness, mortifying our sins more and more, and living to God in all the duties of a Christian life, which is here summed up in one word, *obedience,* comprehending all the duties of Christianity. By *the Spirit* some would have the apostle to mean the spirit of man, the subject sanctified. The legal or typical sanctification operated no further than the purifying of the flesh, but the Christian dispensation takes effect upon the spirit of man, and purifies that. Others, with better reason, think that by spirit is meant the Holy Ghost, the author of sanctification. He renews the mind, mortifies our sins ([[Romans 8#13]]), and produces his excellent fruits in the hearts of Christians, [[Galatians 5#22..23]]. This sanctification of the Spirit implies the use of means. *Sanctify them through thy truth; thy word is truth,* [[John 17#17]]. *Unto obedience.* This word, as it is pointed in our translation, is referred to what goes before it, and denotes the end of sanctification, which is, to bring rebellious sinners to obedience again, to universal obedience, to obey the truth and gospel of Christ: *You have purified your souls in obeying the truth through the Spirit,*[[1 Peter 1#22]].
|
||||
3. They were elected also to the *sprinkling of the blood of Jesus.* They were designed by God's decree to be sanctified by the Spirit, and to be purified by the merit and blood of Christ. Here is a manifest allusion to the typical sprinklings of blood under the law, which language these Jewish converts understood very well. The blood of the sacrifices must not only be shed but sprinkled, to denote that the benefits designed thereby are applied and imputed to the offerers. Thus the blood of Christ, the grand and all-sufficient sacrifice, typified by the legal sacrifices, was not only shed, but must be sprinkled and communicated to every one of these elect Christians, *that through faith in his blood they may obtain remission of sin,*[[Romans 3#25]]. This blood of sprinkling justifies before God ([[Romans 5#9]]), seals the covenant between God and us, of which the Lord's supper is a sign ([[Luke 22#20]]), cleanses from all sin ([[1 John 1#7]]), and admits us into heaven, [[Hebrews 10#19]]. Note,
|
||||
1. God hath elected some to eternal life, some, not all; persons, not qualification.
|
||||
2. All that are chosen to eternal life as the end are chosen to obedience as the way.
|
||||
3. Unless a person be sanctified by the Spirit, and sprinkled with the blood of Jesus, there will be no true obedience in the life.
|
||||
4. There is a consent and co-operation of all the persons of the Trinity in the affair of man's salvation, and their acts are commensurate one to another: whoever the Father elects the Spirit sanctifies unto obedience, and the Son redeems and sprinkles with his blood.
|
||||
5. The doctrine of the Trinity lies at the foundation of all revealed religion. If you deny the proper deity of the Son and Holy Spirit, you invalidate the redemption of the one and the gracious operations of the other, and by this means destroy the foundation of your own safety and comfort.
|
||||
3. The salutation follows: *Grace unto you, and peace be multiplied.* The blessings desired for them are *grace and peace.* 1. *Grace*-- the free favour of God, with all its proper effects, pardoning, healing, assisting, and saving.
|
||||
2. *Peace.* All sorts of peace may be here intended, domestic, civil, ecclesiastical peace in the church, and spiritual peace with God, with the feeling of it in our own consciences.
|
||||
3. Here is the request or prayer, in relations to these blessings-- that they may be multiplied, which implies that they were already possessed in some degree of these blessings, and he wishes them the continuation, the increase, and the perfection of them. Learn,
|
||||
1. Those who possess spiritual blessings in their own souls earnestly desire the communication of the same to others. The grace of God is a generous, not a selfish principle.
|
||||
2. The best blessings we can desire for ourselves, or one for another, are grace and peace, with the multiplication of them; therefore the apostles so often make this their prayer in the beginning and end of their epistles.
|
||||
3. Solid peace cannot be enjoyed where there is no true grace; first grace, then peace. Peace without grace is mere stupidity; but grace may be true where there is for a time no actual peace; as Heman was distracted with terror, and Christ was once in an agony.
|
||||
4. The increase of grace and peace, as well as the first gift of them, is from God. Where he gives true grace he will give more grace; and every good man earnestly desires the improvement and multiplication of these blessings in himself and others.
|
||||
|
||||
# Privileges of Christians. (a. d. 66.)
|
||||
|
||||
## Verses: 3 - 5
|
||||
3 Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, 4 To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, 5 Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.
|
||||
|
||||
We come now to the body of the epistle, which begins with,
|
||||
|
||||
1. A congratulation of the dignity and happiness of the state of these believers, brought in under the form of a thanksgiving to God. Other epistles begin in like manner, [[2 Corinthians 1#3]]; [[Ephesians 1#3]]. Here we have,
|
||||
1. The duty performed, which is blessing God. A man blesses God by a just acknowledgment of his excellency and blessedness.
|
||||
2. The object of this blessing described by his relation to Jesus Christ: *The God and Father of our Lord Jesus Christ.* Here are three names of one person, denoting his threefold office.
|
||||
1. He is *Lord,* a universal king or sovereign.
|
||||
2. *Jesus,* a priest or Saviour.
|
||||
3. *Christ,* a prophet, anointed with the Spirit and furnished with all gifts necessary for the instruction, guidance, and salvation of his church. This God, so blessed, is the God of Christ according to his human nature, and his Father according to his divine nature.
|
||||
3. The reasons that oblige us to this duty of blessing God, which are comprised in *his abundant mercy.* All our blessings are owing to God's mercy, not to man's merit, particularly regeneration. He *hath begotten us again,* and this deserves our thanksgiving to God, especially if we consider the fruit it produces in us, which is that excellent grace of hope, and that not such a vain, dead, perishing hope as that of worldlings and hypocrites, but a lively hope, a living, strong, quickening, and durable hope, as that hope must needs be that has such a solid foundation as *the resurrection of Jesus Christ from the dead.* Learn,
|
||||
1. A good Christian's condition is never so bad but he has great reason still to bless God. As a sinner has always reason to mourn, notwithstanding his present prosperity, so good people, in the midst of their manifold difficulties, have reason still to rejoice and bless God.
|
||||
2. In our prayers and praises we should address God as *the Father of our Lord Jesus Christ;* it is only through him that we and our services are accepted.
|
||||
3. The best of men owe their best blessings to the abundant mercy of God. All the evil in the world is from man's sin, but all the good in it is from *God's mercy.* Regeneration is expressly ascribed to the abundant mercy of God, and so are all the rest; we subsist entirely upon divine mercy. Of the nature of regeneration, see on [[John 3#3]].
|
||||
4. Regeneration produces a lively hope of eternal life. Every unconverted person is a hopeless creature; whatever he pretends to of that kind is all confidence and presumption. The right Christian hope is what a man is begotten again unto by the Spirit of God; it is not from nature, but free grace. Those who are begotten to a new and spiritual life are begotten to a new and spiritual hope.
|
||||
5. The hope of a Christian has this excellency, it is a living hope. The hope of eternal life in a true Christian is a hope that keeps him alive, quickens him, supports him, and conducts him to heaven. Hope invigorates and spirits up the soul to action, to patience, to fortitude, and perseverance to the end. The delusive hopes of the unregenerate are vain and perishing; the hypocrite and his hope expire and die both together, [[Job 27#8]].
|
||||
6. *The resurrection of Jesus Christ from the dead* is the ground or foundation of a Christian's hope. The resurrection of Christ is the act of the Father as a Judge, of the Son as a conqueror. His resurrection demonstrates that the Father accepts his death in full discharge for our ransom, that he is victorious over death, the grave, and all our spiritual enemies; and it is also an assurance of our own resurrection. There being an inseparable union between Christ and his flock, they rise by virtue of his resurrection as a head, rather than by virtue of his power as a Judge. *We have risen with Christ,* [[Colossians 3#1]]. From all this taken together, Christians have two firm and solid foundations whereon to build their hope of eternal life.
|
||||
2. Having congratulated these people on their new birth, and the hope of everlasting life, the apostle goes on to describe that life under the notion of *an inheritance,* a most proper way of speaking to these people; for they were poor and persecuted, perhaps turned out of their inheritances to which they were born; to allay this grievance, he tells them they were new-born to a new inheritance, infinitely better than what they had lost. Besides, they were most of them Jews, and so had a great affection to the land of Canaan, as the land of their inheritance, settled upon them by God himself; and to be driven out from abiding in the inheritance of the Lord was looked upon as a sore judgment, [[1 Samuel 26#19]]. To comfort them under this they are put in mind of a noble inheritance reserved in heaven for them, such a one that the land of Canaan was but a mere shadow in comparison with it. Here note,
|
||||
1. Heaven is the undoubted inheritance of all the children of God; all that are born again are born to an inheritance, as a man makes his child his heir; the apostle argues, *If children, then heirs,* [[Romans 8#17]]. God giveth his gifts unto all, but the inheritance to none but his children; those that are his sons and daughters by regeneration and adoption receive the promise of eternal inheritance, [[Hebrews 9#15]]. This inheritance is not our purchase, but our Father's gift; not wages that we merit, but the effect of grace, which first makes us children and then settles this inheritance upon us by a firm unalterable covenant.
|
||||
2. The incomparable excellencies of this inheritance, which are four:--
|
||||
1. It is incorruptible, in which respect it is like its Maker, who is called the *incorruptible God,* [[Romans 1#23]]. All corruption is a change from better to worse, but heaven is without change and without end; the house is eternal in the heavens, and the possessors must subsist for ever, *for their corruptible must put on incorruption,* [[1 Corinthians 15#53]].
|
||||
2. This inheritance is undefiled, like the great high priest that is now in possession of it, who is *holy, harmless, and undefiled,* [[Hebrews 7#26]]. Sin and misery, the two grand defilements that spoil this world, and mar its beauty, have no place there.
|
||||
3. It fadeth not away, but always retains its vigour and beauty, and remains immarcescible, ever entertaining and pleasing the saints who possess it, without the least weariness or distaste.
|
||||
4. "*Reserved in heaven for you,*" which expression teaches us,
|
||||
1. That it is a glorious inheritance, for it is in heaven, and all that is there is glorious, [[Ephesians 1#18]].
|
||||
2. It is certain, a reversion in another world, safely kept and preserved till we come to the possession of it.
|
||||
3. The persons for whom it is reserved are described, not by their names, but by their character: *for you,* or us, or every one that is *begotten again to a lively hope.* This inheritance is preserved for them, and none but them; all the rest will be shut out for ever.
|
||||
3. This inheritance being described as future, and distant both in time and place, the apostle supposes some doubt or uneasiness yet to remain upon the minds of these people, whether they might not possibly fall short by the way. "Though the happiness be safe in heaven, yet we are still upon earth, liable to abundance of temptations, miseries, and infirmities. Are we in such a safe state that we shall certainly come thither?" To this he answers that they should be safely guarded and conducted thither; they should be kept and preserved from all such destructive temptations and injuries as would prevent their safe arrival at eternal life. The heir to an earthly estate has no assurance that he shall live to enjoy it, but the heirs of heaven shall certainly be conducted safely to the possession of it. The blessing here promised is preservation: You *are kept;* the author of it is *God;* the means in us made use of for that end are our own *faith* and care; the end to which we are preserved is *salvation;* and the time when we shall see the safe end and issue of all is *the last time.* Note,
|
||||
1. Such is the tender care of God over his people that he not only gives them grace, but preserves them unto glory. Their being kept implies both danger and deliverance; they may be attacked, but shall not be overcome.
|
||||
2. The preservation of the regenerate to eternal life is the effect of God's power. The greatness of the work, the number of enemies, and our own infirmities, are such that no power but what is almighty can preserve the soul through all unto salvation; therefore the scripture often represents man's salvation as the effect of divine power, [[2 Corinthians 12#9]]; [[Romans 14#4]].
|
||||
3. Preservation by God's power does not supersede man's endeavour and care for his own salvation; here are God's power and man's faith, which implies an earnest desire of salvation, a reliance upon Christ according to his invitations and promises, a vigilant care to do every thing pleasing to God and avoid whatever is offensive, an abhorrence of temptations, a *respect to the recompence of reward,* and persevering diligence in prayer. By such a patient, operating, conquering faith, we are kept under the assistance of divine grace, unto salvation; faith is a sovereign preservative of the soul through a state of grace unto a state of glory.
|
||||
4. This salvation is *ready to be revealed in the last time.* Here are three things asserted about the salvation of the saints:--
|
||||
1. That it is now prepared, and made ready, and reserved in heaven for them.
|
||||
2. Though it be made ready now, yet it is in a great measure hidden and unrevealed at present, not only to the ignorant, blind world, that never enquire after it, but even to the heirs of salvation themselves. *It does not yet appear what we shall be,* [[1 John 3#2]].
|
||||
3. That it shall be fully and completely *revealed in the last time,* or at the last day of judgment. *Life and immortality are now brought to light by the gospel,* but this life will be revealed more gloriously at death, when the soul shall be admitted into the presence of Christ, and behold his glory; and even beyond this there will be a further and a final revelation of the amplitude and transcendency of the saints' felicity at the last day, when their bodies shall be raised and re-united to their souls, and judgment shall pass upon angels and men, and Christ shall publicly honour and applaud his servants in the face of all the world.
|
||||
|
||||
## Verses: 6 - 9
|
||||
6 Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: 7 That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: 8 Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: 9 Receiving the end of your faith, even the salvation of your souls.
|
||||
|
||||
The first word, *wherein,* refers to the apostle's foregoing discourse about the excellency of their present state, and their grand expectations for the future. "In this condition *you greatly rejoice, though now for a season,* or a little while, *if need be, you are made sorrowful through manifold temptations,*" [[1 Peter 1#6]].
|
||||
|
||||
1. The apostle grants they were in great affliction, and propounds several things in mitigation of their sorrows.
|
||||
1. Every sound Christian has always something wherein he may greatly rejoice. Great rejoicing contains more than an inward placid serenity of mind or sensation of comfort; it will show itself in the countenance and conduct, but especially in praise and gratitude.
|
||||
2. The chief joy of a good Christian arises from things spiritual and heavenly, from his relation to God and to heaven. In these every sound Christian greatly rejoices; his joy arises from his treasure, which consists of matters of great value, and the title to them is sure.
|
||||
3. The best Christians, those who have reason greatly to rejoice, may yet be in great heaviness through manifold temptations. All sorts of adversities are temptations, or trials of faith, patience, and constancy. These seldom go singly, but are manifold, and come from different quarters, the effect of all which is great heaviness. As men, we are subject to sorrows, personal and domestic. As Christians, our duty to God obliges us to frequent sorrow: and our compassion towards the miserable, the dishonour done to God, the calamities of his church, and the destruction of mankind, from their own folly and from divine vengeance, raise, in a generous and pious mind, almost continual sorrow. *I have great heaviness and continual sorrow in my heart,* [[Romans 9#2]].
|
||||
4. The afflictions and sorrows of good people are but for a little while, they are but for a season; though they may be smart, they are but short. Life itself is but for a little while, and the sorrows of it cannot survive it; the shortness of any affliction does much abate the heaviness of it.
|
||||
5. Great heaviness is often necessary to a Christian's good: *If need be, you are in heaviness.* God does not afflict his people willingly, but acts with judgment, in proportion to our needs. There is a conveniency and fitness, nay, an absolute necessity in the case, for so the expression signifies: *it must be;* therefore no man should be *moved by these afflictions. For yourselves know that we are appointed thereunto,* [[1 Thessalonians 3#3]]. These troubles, that lie heavy, never come upon us but when we have need, and never stay any longer than needs must.
|
||||
2. He expresses the end of their afflictions and the ground of their joy under them, [[1 Peter 1#7]]. The end of good people's afflictions is *the trial of their faith.* As to the nature of this trial, it is *much more precious than of gold that perisheth, though it be tried with fire.* The effect of the trial is this, it will *be found unto praise, honour, and glory at the appearing of Jesus Christ.* Note,
|
||||
1. The afflictions of serious Christians are designed for the trial of their faith. God's design in afflicting his people is their probation, not their destruction; their advantage, not their ruin: a *trial,* as the word signifies, is an experiment or search made upon a man, by some affliction, to prove the value and strength of his faith. This trial is made upon faith principally, rather than any other grace, because the trial of this is, in effect, the trial of all that is good in us. Our Christianity depends upon our faith; if this be wanting, there is nothing else that is spiritually good in us. Christ prays for this apostle, *that his faith might not fail;* if that be supported, all the rest will stand firm; the faith of good people is tried, that they themselves may have the comfort of it, God the glory of it, and others the benefit of it.
|
||||
2. A tried faith is much more precious than tried gold. Here is a double comparison of faith and gold, and the trial of the one with the trial of the other. Gold is the most valuable, pure, useful, and durable, of all the metals; so is faith among the Christian virtues; it lasts till it brings the soul to heaven, and then it issues in the glorious fruition of God for ever. The trial of faith is much more precious than the trial of gold; in both there is a purification, a separation of the dross, and a discovery of the soundness and goodness of the things. Gold does not increase and multiply by trial in the fire, it rather grows less; but *faith* is established, improved, and multiplied, by the oppositions and afflictions that it meets with. *Gold* must perish at last-- *gold that perisheth;* but *faith* never will. *I have prayed for thee, that thy faith fail not,*[[Luke 22#32]]. The trial of faith will be found to praise, and honour, and glory. Honour is properly that esteem and value which one has with another, and so God and man will honour the saints. Praise is the expression or declaration of that esteem; so Christ will commend his people in the great day, *Come, you blessed of my Father,* &c. Glory is that lustre wherewith a person, so honoured and praised, shines in heaven. *Glory, honour, and peace, to every man that worketh good,* [[Romans 2#10]]. If a tried faith be found to praise, honour, and glory, let this recommend faith to you, as much more precious than gold, though it be assaulted and tried by afflictions. If you make your estimate either from present use or the final event of both, this will be found true, however the world may take it for an incredible paradox.
|
||||
4. Jesus Christ will appear again in glory, and, when he does so, the saints will appear with him, and their graces will appear illustrious; and the more they have been tried the more bright they will then appear. The trial will soon be over, but the glory, honour, and praise will last to eternity. This should reconcile you to your present afflictions: *they work for you a far more exceeding and eternal weight of glory.*
|
||||
3. He particularly commends the faith of these primitive Christians upon two accounts:--
|
||||
1. The excellency of its object, the unseen Jesus. The apostle had seen our Lord in the flesh, but these dispersed Jews never did, and yet they believed in him, [[1 Peter 1#8]]. It is one thing to believe God, or Christ (so the devils believe), and another thing to believe in him, which denotes subjection, reliance, and expectation of all promised good from him.
|
||||
2. On account of two notable productions or effects of their faith, *love* and *joy,* and this joy so great as to be above description: *You rejoice with joy unspeakable, and full of glory.* Learn,
|
||||
1. The faith of a Christian is properly conversant about things revealed, but not seen. Sense converses with things sensible and present; reason is a higher guide, which by sure deductions can infer the operation of causes, and the certainty of events; but faith ascends further still, and assures us of abundance of particulars that sense and reason could never have found out, upon the credit of revelation; it is *the evidence of things not seen.*
|
||||
2. True faith is never alone, but produces a strong love to Jesus Christ. True Christians have a sincere love to Jesus, because they believe in him. This love discovers itself in the highest esteem for him, affectionate desires after him, willingness to be dissolved to be with him, delightful thoughts, cheerful services and sufferings, &c.
|
||||
3. Where there are true faith and love to Christ there is, or may be, *joy unspeakable and full of glory.* This joy is inexpressible, it cannot be described by words; the best discovery is by an experimental taste of it; it is *full of glory,* full of heaven. There is much of heaven and the future glory in the present joys of improved Christians; their faith removes the causes of sorrow, and affords the best reasons for joy. Though good people sometimes walk in darkness, it is often owing to their own mistakes and ignorance, or to a fearful or melancholy disposition, or to some late sinful conduct, or perhaps to some sad occurrence of providence, that sinks their comfort for the present, yet they have reason to rejoice in the Lord, and joy in the God of their salvation, [[Hebrews 3#18]]. Well might these primitive Christians rejoice with the joy unspeakable, since they were every day *receiving the end of their faith, the salvation of their souls,* [[1 Peter 1#9]]. Note,
|
||||
1. The blessing they were receiving: *The salvation of their souls* (the more noble part being put for the whole man), which salvation is here called *the end of their faith,* the end wherein faith terminates: faith helps to save the soul, then it has done its work, and ceases for ever.
|
||||
2. He speaks of the present time: You are now actually *receiving the end of your faith,* &c.
|
||||
3. The word used alludes to the games at which the conqueror received or bore away from the judge of the contest a crown or reward, which he carried about in triumph; so the salvation of the soul was the prize these Christians sought for, the crown they laboured for, the end they aimed at, which came nearer and more within their reach every day. Learn, *First,* Every faithful Christian is daily receiving the salvation of his soul; salvation is one permanent thing, begun in this life, not interrupted by death, and continued to all eternity. These believers had the beginnings of heaven in the possession of holiness and a heavenly mind, in their duties and communion with God, in the earnest of the inheritance, and the witness of the divine Spirit. This was properly urged to these distressed people; they were on the losing side in the world, but the apostle puts them in the mind of what they were receiving; if they lost an inferior good, they were all the while receiving the salvation of their souls. *Secondly,* It is lawful for a Christian to make the salvation of his soul his end; the glory of God and our own felicity are so connected that if we regularly seek the one we must attain the other.
|
||||
|
||||
## Verses: 10 - 12
|
||||
10 Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: 11 Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 12 Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.
|
||||
|
||||
The apostle having described the persons to whom he wrote, and declared to them the excellent advantages they were under, goes on to show them what warrant he had for what he had delivered; and because they were Jews, and had a profound veneration for the Old Testament, he produces the authority of the prophets to convince them that the doctrine of salvation by faith in Jesus Christ was no new doctrine, but the same which the old prophets did enquire and search diligently into. Note,
|
||||
|
||||
1. Who made this diligent search-- *the prophets,* who were persons inspired by God either to do or to say things extraordinary, above the reach of their own studies and abilities, as foretelling things to come, and revealing the will of God, by the direction of the Holy Spirit.
|
||||
2. The object of their search, which was *salvation,* and *the grace of God which should come unto you;* the general salvation of men of all nations by Jesus Christ, and more especially the salvation afforded to the Jews, *the grace that should come to them* from him who was *not sent but to the lost sheep of the house of Israel.* They foresaw glorious times of light, grace, and comfort, coming upon the church, which made the prophets and righteous men desire to see and hear the things which came to pass in the days of the gospel.
|
||||
3. The manner of their enquiry: they *enquired and searched diligently.* The words are strong and emphatic, alluding to miners, who dig to the bottom, and break through not only the earth, but the rock, to come to the ore; so these holy prophets had an earnest desire to know, and were proportionably diligent in their enquiries after the grace of God, which was to be revealed in the days of the Messiah: their being inspired did not make their industrious search needless; for, notwithstanding their extraordinary assistance from God, they were obliged to make use of all the ordinary methods of improvement in wisdom and knowledge. Daniel was a man greatly beloved and inspired, yet he understood by books and study the computations of time, [[Daniel 9#2]]. Even their own revelation required their study, meditation, and prayer; for many prophecies had a double meaning: in their first intention they aimed at some person or event near at hand, but their ultimate design was to describe the person, sufferings, or kingdom of Christ. Observe,
|
||||
1. The doctrine of man's salvation by Jesus Christ has been the study and admiration of the greatest and wisest of men; the nobleness of the subject, and their own concern in it, have engaged them, with most accurate attention and seriousness to search into it.
|
||||
2. A good man is much affected and pleased with the grace and mercy of God to others, as well as to himself. *The prophets* were highly delighted with the prospects of mercy to be shown both to Jews and Gentiles at the coming of Christ.
|
||||
3. Those who would be acquainted with this great salvation, and the grace that shines therein, must enquire and search diligently into it: if it was necessary for an inspired prophet to do so, much more for persons so weak and injudicious as we are.
|
||||
4. The grace that came by the gospel excels all that was before it; the gospel dispensation is more glorious, evident, intelligible, extensive, and effectual, than any dispensation that ever did precede it.
|
||||
4. The particular matters which the ancient prophets chiefly searched into, which are expressed in [[1 Peter 1#11]]. Jesus Christ was the main subject of their studies; and, in relation to him, they were most inquisitive into,
|
||||
1. His humiliation and death, and the glorious consequences of it: *The sufferings of Christ, and the glories that should follow.* This enquiry would lead them into a view of the whole gospel, the sum whereof is this, *that Christ Jesus was delivered for our offences and raised again for our justification.*
|
||||
2. The time, and the manner of the times, wherein the Messiah was to appear. Undoubtedly these holy prophets earnestly desired to see the days of the Son of man; and therefore, next to the thing itself, their minds were set upon the time of its accomplishment, so far as the Spirit of Christ, which was in them, had signified any thing towards that purpose. The nature of the times was also under their strict consideration, whether they would be quiet or troublesome times, times of peace or times of war. Learn,
|
||||
1. Jesus Christ had a being before his incarnation; for his Spirit did then exist in the prophets, and therefore he whose that Spirit then was must be in being also.
|
||||
2. The doctrine of the Trinity was not wholly unknown to the faithful in the Old Testament. The prophets knew that they were inspired by a Spirit that was in them; this Spirit they knew to be the Spirit of Christ, and consequently distinct from Christ himself: here is a plurality of persons, and from other parts of the Old Testament a Trinity may be collected.
|
||||
3. The works here ascribed to the Holy Ghost prove him to be God. He *did signify,* discover, and manifest to the prophets, many hundred years *beforehand, the sufferings of Christ,* with a multitude of particular circumstances attending them; and he did also *testify,* or give proof and evidence beforehand, of the certainty of that event, by inspiring the prophets to reveal it, to work miracles in confirmation of it, and by enabling the faithful to believe it. These works prove the Spirit of Christ to be God, since he is possessed of almighty power and infinite knowledge.
|
||||
4. From the example of Christ Jesus learn to expect a time of services and sufferings before you are received to glory. It was so with him, and *the disciple is not above his Lord.* The suffering time is but short, but the glory is everlasting; let the suffering season be ever so sharp and severe, it shall not hinder, but *work for us a far more exceeding and eternal weight of glory.*
|
||||
5. The success with which their enquiries were crowned. Their holy endeavours to inform themselves were not slighted, for God gave them a satisfactory revelation to quiet and comfort their minds. They were informed that these things should not come to pass in their time, but yet all was firm and certain, and should come to pass in the times of the apostles: *Not unto themselves, but to us;* and we must report them, under the infallible direction of the Holy Ghost, to all the world. *Which things the angels,* &c.
|
||||
You have here three sorts of students, or enquirers into the great affair of man's salvation by Jesus Christ:--
|
||||
|
||||
1. *The prophets,* who *searched diligently* into it.
|
||||
2. The apostles, who consulted all the prophecies, and were witnesses of the accomplishment of them, and so reported what they knew to others in the preaching of the gospel.
|
||||
3. The angels, who most attentively pry into these matters. Learn,
|
||||
1. A diligent endeavour after the knowledge of Christ and our duty will certainly be answered with good success. The prophets are answered with a revelation. Daniel studies, and receives information: the Bereans search the scriptures, and are confirmed.
|
||||
2. The holiest and best of men sometimes have their lawful and pious requests denied. It was both lawful and pious for these prophets to desire to know more than they were permitted to know about the time of the appearance of Christ in the world, but they were denied. It is lawful and pious for good parents to pray for their wicked children, for the poor to pray against poverty, for a good man to pray against death; yet, in these honest requests, they often are denied. God is pleased to answer our necessities rather than our requests.
|
||||
3. It is the honour and practice of a Christian to be useful to others, in many cases, rather than to himself. The prophets ministered to others, not unto themselves. *None of us liveth to himself,*[[Romans 14#7]]. Nothing is more contrary to man's nature nor to Christian principles than for a man to make himself his own end, and live to himself.
|
||||
4. The revelations of God to his church, though gradual, and given by parcels, are all perfectly consistent; the doctrine of the prophets and that of the apostles exactly agree, as coming from the same Spirit of God.
|
||||
5. The efficacy of the evangelical ministry depends upon the Holy Ghost sent down from heaven. The gospel is the ministration of the Spirit; the success of it depends upon his operation and blessing.
|
||||
6. The mysteries of the gospel, and the methods of man's salvation, are so glorious that the blessed angels earnestly desire to look into them; they are curious, accurate, and industrious in prying into them; they consider the whole scheme of man's redemption with deep attention and admiration, particularly the points the apostle had been discoursing of: *Which things the angels desire to* stoop down and *look into,* as *the cherubim* did continually *towards the mercy-seat.*
|
||||
|
||||
# Sobriety and Holiness; Exhortation to Brotherly Love. (a. d. 66.)
|
||||
|
||||
## Verses: 13 - 23
|
||||
13 Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; 14 As obedient children, not fashioning yourselves according to the former lusts in your ignorance: 15 But as he which hath called you is holy, so be ye holy in all manner of conversation; 16 Because it is written, Be ye holy; for I am holy. 17 And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: 18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 19 But with the precious blood of Christ, as of a lamb without blemish and without spot: 20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, 21 Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. 22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: 23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.
|
||||
|
||||
Here the apostle begins his exhortations to those whose glorious state he had before described, thereby instructing us that Christianity is a doctrine according to godliness, designed to make us not only wiser, but better.
|
||||
|
||||
1. He exhorts them to sobriety and holiness.
|
||||
1. *Wherefore gird up the loins of your mind,* &c., [[1 Peter 1#13]]. As if he had said, "*Wherefore,* since you are so honoured and distinguished, as above, *Gird up the loins of your mind.* You have a journey to go, a race to run, a warfare to accomplish, and a great work to do; as the traveller, the racer, the warrior, and the labourer, gather in, and gird up, their long and loose garments, that they may be more ready, prompt, and expeditious in their business, so do you by your minds, your inner man, and affections seated there: *gird them,* gather them in, let them not hang loose and neglected about you; restrain their extravagances, and let the loins or strength and vigour of your minds be exerted in your duty; disengage yourselves from all that would hinder you, and go on resolutely in your obedience. *Be sober,* be vigilant against all your spiritual dangers and enemies, and be temperate and modest in eating, drinking, apparel, recreation, business, and in the whole of your behaviour. Be sober-mined also in opinion, as well as in practice, and humble in your judgment of yourselves." *And hope to the end, for the grace that is to be brought to you at the revelation of Jesus Christ.* Some refer this to the last judgment, as if the apostle directed their hope to the final revelation of Jesus Christ; but it seems more natural to take it, as it might be rendered, "*Hope perfectly,* or *thoroughly, for the grace that is brought to you* in or by *the revelation of Jesus Christ;* that is, by the gospel, *which brings life and immortality to light.* Hope perfectly, trust without doubting to that grace which is now offered to you by the gospel." Learn,
|
||||
1. The main work of a Christian lies in the right management of his heart and mind; the apostle's first direction is to gird up the loins of the mind.
|
||||
2. The best Christians have need to be exhorted to sobriety. These excellent Christians are put in mind of it; it is required of a bishop ([[1 Timothy 3#2]]), of aged men ([[Titus 2#2]]), the young women are to be taught it, and the young men are directed to be sober-minded, [[Titus 2#4]]; [[Titus 2#6]].
|
||||
3. A Christian's work is not over as soon as he has got into a state of grace; he must still hope and strive for more grace. When he has entered the strait gate, he must still walk in the narrow way, and gird up the loins of his mind for that purpose.
|
||||
4. A strong and perfect trust in God's grace is very consistent with our best endeavours in our duty; we must hope perfectly, and yet gird up our loins, and address ourselves vigorously to the work we have to do, encouraging ourselves from the grace of Jesus Christ.
|
||||
2. *As obedient children,* &c., [[1 Peter 1#14]]. These words may be taken as a rule of holy living, which is both positive-- "You ought to live *as obedient children,* as those whom God hath adopted into his family, and regenerated by his grace;" and negative-- "You must *not fashion yourselves according to the former lusts, in your ignorance.*" Or the words may be taken as an argument to press them to holiness from the consideration of what they now are, children of obedience, and what they were when they lived in lust and ignorance. Learn,
|
||||
1. The children of God ought to prove themselves to be such by their obedience to God, by their present, constant, universal obedience.
|
||||
2. The best of God's children have had their times of lust and ignorance; the time has been when the whole scheme of their lives, their way and fashion, was to accommodate and gratify their unlawful desires and vicious appetites, being grossly ignorant of God and themselves, of Christ and the gospel.
|
||||
3. Persons, when converted, differ exceedingly from what they were formerly. They are people of another fashion and manner from what they were before; their inward frame, behaviour, speech, and conversation, are much altered from what they were in times past.
|
||||
4. The lusts and extravagances of sinners are both the fruits and the signs of their ignorance.
|
||||
3. *But as he who hath called you,* &c., [[1 Peter 1#15..16]]. Here is a noble rule enforced by strong arguments: *Be you holy in all manner of conversation.* Who is sufficient for this? And yet it is required in strong terms, and enforced by three reasons, taken from the grace of God in calling us,-- from his command, *it is written,*-- and from his example. *Be you holy, for I am holy.* Learn,
|
||||
1. The grace of God in calling a sinner is a powerful engagement to holiness. It is a great favour to be called effectually by divine grace out of a state of sin and misery into the possession of all the blessings of the new covenant; and great favours are strong obligations; they enable as well as oblige to be holy.
|
||||
2. Complete holiness is the desire and duty of every Christian. Here is a two-fold rule of holiness:
|
||||
1. It must, for the extent of it, be universal. We must *be holy,* and be so *in all manner of conversation;* in all civil and religious affairs, in every condition, prosperous or reverse; towards all people, friends and enemies; in all our intercourse and business still we must be holy.
|
||||
2. For the pattern of it. We must *be holy, as God is holy:* we must imitate him, though we can never equal him. He is perfectly, unchangeably, and eternally holy; and we should aspire after such a state. The consideration of the holiness of God should oblige as to the highest degree of holiness we can attain unto.
|
||||
3. The written word of God is the surest rule of a Christian's life, and by this rule we are commanded to be holy every way.
|
||||
4. The Old-Testament commands are to be studied and obeyed in the times of the New Testament; the apostle, by virtue of a command delivered several times by Moses, requires holiness in all Christians.
|
||||
4. *If you call on the Father,* &c., [[1 Peter 1#17]]. The apostle does not there express any doubt at all whether these Christians would call upon their heavenly Father, but supposes they would certainly do it, and from this argues with them to *pass the time of their sojourning here in fear:* "If you own the great God as a Father and a Judge, you ought to live the time of your sojourning here in his fear." Learn,
|
||||
1. All good Christians look upon themselves in this world as pilgrims and strangers, as strangers in a distant country, passing to another, to which they properly belong, [[Psalms 39#12]]; [[Hebrews 11#13]].
|
||||
2. The whole time of our sojourning here is to be passed in the fear of God.
|
||||
3. The consideration of God as a Judge is not improper for those who can truly call him Father. Holy confidence in God as a Father, an awful fear of him as a Judge, are very consistent; to regard God as a Judge is a singular means to endear him to us as a Father.
|
||||
4. The judgment of God will be without respect of persons: *According to every man's work.* No external relation to him will protect any; the Jew may call God Father and Abraham father, but God will not respect persons, nor favour their cause, from personal considerations, but judge them according to their work. The works of men will in the great day discover their persons; God will make all the world to know who are his by their works. We are obliged to faith, holiness, and obedience, and our works will be an evidence whether we have complied with our obligations or not.
|
||||
5. The apostle having extorted them to *pass the time of their sojourning in the fear of God* from this consideration, that they *called on the Father,* he adds ([[1 Peter 1#18]]) a second argument: *Because* or *forasmuch as you were not redeemed with corruptible things,* &c. Herein he puts them in mind,
|
||||
1. That they were redeemed, or bought back again, by a ransom paid to the Father.
|
||||
2. What the price paid for their redemption was: *Not with corruptible things, as silver and gold, but with the precious blood of Christ.*
|
||||
3. From what they were redeemed: *From a vain conversation received by tradition.*
|
||||
4. They knew this: *Forasmuch as you know,* and cannot pretend ignorance of this great affair. Learn,
|
||||
1. The consideration of our redemption ought to be a constant and powerful inducement to holiness, and the fear of God.
|
||||
2. God expects that a Christian should live answerably to what he knows, and therefore we have great need to be put in mind of what we already know, [[Psalms 39#4]].
|
||||
3. Neither silver nor gold, nor any of the corruptible things of this world, can redeem so much as one soul. They are often snares, temptations, and hindrances to man's salvation, but they can by no means purchase or procure it; they are corruptible, and therefore cannot redeem an incorruptible and immortal soul.
|
||||
4. The blood of Jesus Christ is the only price of man's redemption. The redemption of man is real, not metaphorical. We are bought with a price, and the price is equal to the purchase, for it is the precious blood of Christ; it is the blood of an innocent person, a lamb without blemish and without spot, whom the paschal lamb represented, and of an infinite person, being the Son of God, and therefore it is called the blood of God, [[Acts 20#28]].
|
||||
5. The design of Christ in shedding his most precious blood was to redeem us, not only from eternal misery hereafter, but from a vain conversation in this world. That conversation is vain which is empty, frivolous, trifling, and unserviceable to the honour of God, the credit of religion, the conviction of unbelievers, and the comfort and satisfaction of a man's own conscience. Not only the open wickedness, but the vanity and unprofitableness of our conversation are highly dangerous.
|
||||
6. A man's conversation may carry an appearance of devotion, and may plead antiquity, custom, and tradition, in its defence, and yet after all be a most vain conversation. The Jews had a deal to say from these heads, for all their formalities; and yet their conversation was so vain that only the blood of Christ could redeem them from it. Antiquity is no certain rule of verity, nor is it a wise resolution, "I will live and die in such a way, because my forefathers did so."
|
||||
6. Having mentioned the price of redemption, the apostle goes on to speak of some things relating both to the Redeemer and the redeemed, [[1 Peter 1#20..21]].
|
||||
1. The Redeemer is further described, not only as a Lamb without spot, but as one,
|
||||
1. That was *fore-ordained before the foundation of the world,* fore-ordained or foreknown. When prescience is ascribed to God, it implies more than bare prospect or speculation. It imports an act of the will, a resolution that the thing shall be, [[Acts 2#23]]. God did not only foreknow, but determine and decree, that his Son should die for man, and this decree was before the foundation of the world. Time and the world began together; before the commencement of time there was nothing but eternity.
|
||||
2. That was *manifested in these last days for them.* He was manifested or demonstrated to be that Redeemer whom God had fore-ordained. He was manifested by his birth, by his Father's testimony, and by his own works, especially by his resurrection from the dead, [[Romans 1#4]]. "This was done in these last times of the New Testament and of the gospel, for you, you Jews, you sinners, you afflicted ones; you have the comfort of the manifestation and appearance of Christ, if you believe on him."
|
||||
3. That was raised from the dead by the Father, who gave him glory. The resurrection of Christ, considered as an act of power, is common to all the three persons, but as an act of judgment it is peculiar to the Father, who as a Judge released Christ, raised him from the grave, and gave him glory, proclaimed him to all the world to be his Son by his resurrection from the dead, advanced him to heaven, crowned him with glory and honour, invested him with all power in heaven and earth, and glorified him with that glory which he had with God before the world was.
|
||||
2. The redeemed are also described here by their faith and hope, the cause of which is Jesus Christ: "*You do by him believe in God*-- by him as the author, encourager, support, and finisher of your faith; your faith and hope now may be in God, as reconciled to you by Christ the Mediator."
|
||||
3. From all this we learn,
|
||||
1. The decree of God to send Christ to be a Mediator was from everlasting, and was a just and merciful decree, which yet does not at all excuse man's sin in crucifying him, [[Acts 2#23]]. God had purposes of special favour towards his people long before he made any manifestations of such grace to them.
|
||||
2. Great is the happiness of the last times in comparison with what the former ages of the world enjoyed. The clearness of light, the supports of faith, the efficacy of ordinances, and the proportion of comforts-- these are all much greater since the manifestation of Christ than they were before. Our gratitude and services should be suitable to such favours.
|
||||
3. The redemption of Christ belongs to none but true believers. A general impetration is asserted by some and denied by others, but none pretend to a general application of Christ's death for the salvation of all. Hypocrites and unbelievers will be ruined for ever, notwithstanding the death of Christ.
|
||||
4. God in Christ is the ultimate object of a Christian's faith, which is strongly supported by the resurrection of Christ, and the glory that did follow.
|
||||
2. He exhorts them to brotherly love.
|
||||
1. He supposes that the gospel had already had such an effect upon them as to purify their souls while they obeyed it through the Spirit, and that it had produced at least an *unfeigned love of the brethren;* and thence he argues with them to proceed to a higher degree of affection, to love one another with a pure heart fervently, [[1 Peter 1#22]]. Learn,
|
||||
1. It is not to be doubted but that every sincere Christian purifies his soul. The apostle takes this for granted: *Seeing you have,* &c. To purify the soul supposes some great uncleanness and defilement which had polluted it, and that this defilement is removed. Neither the Levitical purifications under the law, nor the hypocritical purifications of the outward man, can effect this.
|
||||
2. The word of God is the great instrument of a sinner's purification: *Seeing you have purified your souls in obeying the truth.* The gospel is called truth, in opposition to types and shadows, to error and falsehood. This truth is effectual to purify the soul, if it be obeyed, [[John 17#17]]. Many hear the truth, but are never purified by it, because they will not submit to it nor obey it.
|
||||
3. The Spirit of God is the great agent in the purification of man's soul. The Spirit convinces the soul of its impurities, furnishes those virtues and graces that both adorn and purify, such as faith ([[Acts 15#9]]), hope ([[1 John 3#3]]), the fear of God ([[Psalms 34#9]]), and the love of Jesus Christ. The Spirit excites our endeavours, and makes them successful. The aid of the Spirit does not supersede our own industry; these people purified their own souls, but it was through the Spirit.
|
||||
4. The souls of Christians must be purified before they can so much as love one another unfeignedly. There are such lusts and partialities in man's nature that without divine grace we can neither love God nor one another as we ought to do; there is no charity but out of a pure heart.
|
||||
5. It is the duty of all Christians sincerely and fervently to love one another. Our affection to one another must be sincere and real, and it must be fervent, constant, and extensive.
|
||||
2. He further presses upon Christians the duty of loving one another with a pure heart fervently from the consideration of their spiritual relation; they are all *born again, not of corruptible seed, but incorruptible,* &c. Hence we may learn,
|
||||
1. That all Christians are born again. The apostle speaks of it as what is common to all serious Christians, and by this they are brought into a new and a near relation to one another, they become brethren by their new birth.
|
||||
2. The word of God is the great means of regeneration, [[James 1#18]]. The grace of regeneration is conveyed by the gospel.
|
||||
3. This new and second birth is much more desirable and excellent than the first. This the apostle teaches by preferring the incorruptible to the corruptible seed. By the one we become the children of men, by the other the sons and daughters of the Most High. The word of God being compared to seed teaches us that though it is little in appearance, yet it is wonderful in operation, though it lies hid awhile, yet it grows up and produces excellent fruit at last.
|
||||
4. Those that are regenerate should love one another with a pure heart fervently. Brethren by nature are bound to love one another; but the obligation is double where there is a spiritual relation: they are under the same government, partake of the same privileges, and have embarked in the same interest.
|
||||
5. The word of God lives and abides for ever. This word is a living word, or a lively word, [[Hebrews 4#12]]. It is a means of spiritual life, to begin it and preserve in it, animating and exciting us in our duty, till it brings us to eternal life: and it is abiding; it remains eternally true, and abides in the hearts of the regenerate for ever.
|
||||
|
||||
# Vanity of the Natural Man. (a. d. 66.)
|
||||
|
||||
## Verses: 24 - 25
|
||||
24 For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: 25 But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.
|
||||
|
||||
The apostle having given an account of the excellency of the renewed spiritual man as born again, not of corruptible but incorruptible seed, he now sets before us the vanity of the natural man, taking him with all his ornaments and advantages about him: *For all flesh is as grass, and all the glory of man as the flower of grass;* and nothing can make him a solid substantial being, but the being born again of the incorruptible seed, the word of God, which will transform him into a most excellent creature, whose glory will not fade like a flower, but shine like an angel; and this word is daily set before you in the preaching of the gospel. Learn,
|
||||
|
||||
1. Man, in his utmost flourish and glory, is still a withering, fading, dying creature. Take him singly, all flesh is grass. In his entrance into the world, in his life and in his fall, he is similar to grass, [[Job 14#2]]; [[Isaiah 40#6..7]]. Take him in all his glory, even this is as the flower of grass; his wit, beauty, strength, vigour, wealth, honour-- these are but as the flower of grass, which soon withers and dies away.
|
||||
2. The only way to render this perishing creature solid and incorruptible is for him to entertain and receive the word of God; for this remains everlasting truth, and, if received, will preserve him to everlasting life, and abide with him for ever.
|
||||
3. The prophets and apostles preached the same doctrine. This word which Isaiah and others delivered in the Old Testament is the same which the apostles preached in the New.
|
||||
@ -0,0 +1,158 @@
|
||||
# Chapter Introduction
|
||||
|
||||
The general exhortation to holiness is continued, and enforced by several reasons taken from the foundation on which Christians are built, Jesus Christ, and from their spiritual blessings and privileges in him. The means of obtaining it, the word of God, is recommended, and all contrary qualities are condemned, [[1 Peter 2#1..12]]. Particular directions are given how subjects ought to obey the magistrates, and servants their masters, patiently suffering in well doing, in imitation of Christ, [[1 Peter 2#13..25]].
|
||||
|
||||
|
||||
# Against Malice and Hypocrisy. (a. d. 66.)
|
||||
|
||||
## Verses: 1 - 3
|
||||
1 Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, 2 As newborn babes, desire the sincere milk of the word, that ye may grow thereby: 3 If so be ye have tasted that the Lord is gracious.
|
||||
|
||||
The holy apostle has been recommending mutual charity, and setting forth the excellences of the word of God, calling it an *incorruptible seed,* and saying that it *liveth and abideth for ever.* He pursues his discourse, and very properly comes in with this necessary advice, *Wherefore laying aside all malice,* &c. These are such sins as both destroy charity and hinder the efficacy of the word, and consequently they prevent our regeneration.
|
||||
|
||||
1. His advice is to lay aside or put off what is evil, as one would do an old rotten garment: "Cast it away with indignation, never put it on more."
|
||||
1. The sins to be put off, or thrown aside, are,
|
||||
1. *Malice,* which may be taken more generally for all sorts of wickedness, as [[James 1#21]]; [[1 Corinthians 5#8]]. But, in a more confined sense, malice is anger resting in the bosom of fools, settled overgrown anger, retained till it inflames a man to design mischief, to do mischief, or delight in any mischief that befals another.
|
||||
2. *Guile,* or deceit in words. So it comprehends flattery, falsehood, and delusion, which is a crafty imposing upon another's ignorance or weakness, to his damage.
|
||||
3. *Hypocrisies.* The word being plural comprehends all sorts of hypocrisies. In matters of religion hypocrisy is counterfeit piety. In civil conversation hypocrisy is counterfeit friendship, which is much practised by those who give high compliments, which they do not believe, make promises which they never intend to perform, or pretend friendship when mischief lies in their hearts.
|
||||
4. *All envies;* every thing that may be called *envy,* which is a grieving at the good and welfare of another, at their abilities, prosperity, fame, or successful labours.
|
||||
5. *Evil speaking,* which is detraction, speaking against another, or defaming him; it is rendered *backbiting,* [[2 Corinthians 12#20]]; [[Romans 1#30]].
|
||||
2. Hence learn,
|
||||
1. The best Christians have need to be cautioned and warned against the worst sins, such as malice, hypocrisy, envy. They are but sanctified in part, and are still liable to temptations.
|
||||
2. Our best services towards God will neither please him nor profit us if we be not conscientious in our duties to men. The sins here mentioned are offences against the second table. These must be laid aside, or else we cannot receive the word of God as we ought to do.
|
||||
3. Whereas it is said *all malice, all guile,* learn, That one sin, not laid aside, will hinder our spiritual profit and everlasting welfare.
|
||||
4. Malice, envy, hatred, hypocrisy, and evil-speaking, generally go together. Evil-speaking is a sign that malice and guile lie in the heart; and all of them combine to hinder our profiting by the word of God.
|
||||
2. The apostle, like a wise physician, having prescribed the purging out of vicious humours, goes on to direct to wholesome and regular food, that they may grow thereby. The duty exhorted to is a strong and constant desire for the *word of God,* which word is here called *reasonable milk,* only, this phrase not being proper English, our translators rendered it *the milk of the word,* by which we are to understand food proper for the soul, or a reasonable creature, whereby the mind, not the body, is nourished and strengthened. This milk of the word must be *sincere,* not adulterated by the mixtures of men, who often corrupt the word of God, [[2 Corinthians 2#17]]. The manner in which they are to desire this sincere milk of the word is stated thus: *As new-born babes.* He puts them in mind of their regeneration. A new life requires suitable food. They, being newly born, must desire the milk of the word. Infants desire common milk, and their desires towards it are fervent and frequent, arising from an impatient sense of hunger, and accompanied with the best endeavours of which the infant is capable. Such must Christians' desires be for the word of God: and that for this end, that they may grow thereby, that we may improve in grace and the knowledge of our Lord and Saviour, [[2 Peter 3#18]]. Learn,
|
||||
1. Strong desires and affections to the word of God are a sure evidence of a person's being born again. If they be such desires as the babe has for the milk, they prove that the person is new-born. They are the lowest evidence, but yet they are certain.
|
||||
2. Growth and improvement in wisdom and grace are the design and desire of every Christian; all spiritual means are for edification and improvement. The word of God, rightly used, does not leave a man as it finds him, but improves and makes him better.
|
||||
3. He adds an argument from their own experience: *If so be,* or *since that,* or *forasmuch as, you have tasted that the Lord is gracious,* [[1 Peter 2#3]]. The apostle does not express a doubt, but affirms that these good Christians had tasted the goodness of God, and hence argues with them. "You ought to lay aside these vile sins ([[1 Peter 2#1]]); you ought to desire the word of God; you ought to grow thereby, since you cannot deny but that you have tasted that the Lord is gracious." The [[1 Peter 2#4]] assures us that the Lord here spoken of is the Lord Jesus Christ. Hence learn,
|
||||
1. Our Lord Jesus Christ is very gracious to his people. He is in himself infinitely good; he is very kind, free, and merciful to miserable sinners; he is pitiful and good to the undeserving; he has in him a fulness of grace.
|
||||
2. The graciousness of our Redeemer is best discovered by an experimental taste of it. There must be an immediate application of the object to the organ of taste; we cannot taste at a distance, as we may see, and hear, and smell. To taste the graciousness of Christ experimentally supposes our being united to him by faith, and then we may taste his goodness in all his providences, in all our spiritual concerns, in all our fears and temptations, in his word and worship every day.
|
||||
3. The best of God's servants have in this life but a taste of the grace of Christ. A taste is but a little; it is not a draught, nor does it satisfy. It is so with the consolations of God in this life.
|
||||
4. The word of God is the great instrument whereby he discovers and communicates his grace to men. Those who feed upon the sincere milk of the word taste and experience most of his grace. In our converses with his word we should endeavour always to understand and experience more and more of his grace.
|
||||
|
||||
# The Living Stone; Cautions against Sensuality. (a. d. 66.)
|
||||
|
||||
## Verses: 4 - 12
|
||||
4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 7 Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, 8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 9 But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: 10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; 12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.
|
||||
|
||||
1. The apostle here gives us a description of Jesus Christ as a living stone; and though to a capricious wit, or an infidel, this description may seem rough and harsh, yet to the Jews, who placed much of their religion in their magnificent temple, and who understood the prophetical style, which calls the Messiah *a stone* ([[Isaiah 8#14]]; [[Isaiah 28#16]]), it would appear very elegant and proper.
|
||||
1. In this metaphorical description of Jesus Christ, he is called a stone, to denote his invincible strength and everlasting duration, and to teach his servants that he is their protection and security, the foundation on which they are built, and a rock of offence to all their enemies. He is the living stone, having eternal life in himself, and being the prince of life to all his people. The reputation and respect he has with God and man are very different. He is disallowed of men, reprobated or rejected by his own countrymen the Jews, and by the generality of mankind; but chosen of God, separated and fore-ordained to be the foundation of the church (as [[1 Peter 1#20]]), and precious, a most honourable, choice, worthy person in himself, in the esteem of God, and in the judgment of all who believe on him. To this person so described we are obliged to come: *To whom coming,* not by a local motion, for that is impossible since his exaltation, but by faith, whereby we are united to him at first, and draw nigh to him afterwards. Learn,
|
||||
1. Jesus Christ is the very foundation-stone of all our hopes and happiness. He communicates the true knowledge of God ([[Matthew 11#27]]); by him we have access to the Father ([[John 14#6]]), and through him are made partakers of all spiritual blessings, [[Ephesians 1#3]].
|
||||
2. Men in general disallow and reject Jesus Christ; they slight him, dislike him, oppose and refuse him, as scripture and experience declare, [[Isaiah 53#3]].
|
||||
3. However Christ may be disallowed by an ungrateful world, yet he is chosen of God, and precious in his account. He is chosen and fixed upon to be the Lord of the universe, the head of the church, the Saviour of his people, and the Judge of the world. He is precious in the excellency of his nature, the dignity of his office, and the gloriousness of his services.
|
||||
4. Those who expect mercy from this gracious Redeemer must come to him, which is our act, though done by God's grace-- an act of the soul, not of the body-- a real endeavour, not a fruitless wish.
|
||||
2. Having described Christ as the foundation, the apostle goes on to speak of the superstructure, the materials built upon him: *You also, as living stones, are built up,* [[1 Peter 2#6]]. The apostle is recommending the Christian church and constitution to these dispersed Jews. It was natural for them to object that the Christian church had no such glorious temple, nor such a numerous priesthood; but its dispensation was mean, the services and sacrifices of it having nothing of the pomp and grandeur which the Jewish dispensation had. To this the apostle answers that the Christian church is a much nobler fabric than the Jewish temple; it is a living temple, consisting not of dead materials, but of living parts. Christ, the foundation, is a living stone. Christians are lively stones, and these make a spiritual house, and they are a holy priesthood; and, though they have no bloody sacrifices of beasts to offer, yet they have much better and more acceptable, and they have an altar too on which to present their offerings; for they offer spiritual sacrifices, acceptable to God by Jesus Christ. Learn,
|
||||
1. All sincere Christians have in them a principle of spiritual life communicated to them from Christ their head: therefore, as he is called a living stone, so they are called lively, or living stones; not dead in trespasses and sins, but alive to God by regeneration and the working of the divine Spirit.
|
||||
2. The church of God is a spiritual house. The foundation is Christ, [[Ephesians 2#22]]. It is a house for its strength, beauty, variety of parts, and usefulness of the whole. It is spiritual foundation, Christ Jesus,-- in the materials of it, spiritual persons,-- in its furniture, the graces of the Spirit,-- in its connection, being held together by the Spirit of God and by one common faith,-- and in its use, which is spiritual work, to offer up spiritual sacrifices. This house is daily built up, every part of it improving, and the whole supplied in every age by the addition of new particular members.
|
||||
3. All good Christians are a holy priesthood. The apostle speaks here of the generality of Christians, and tells them they are a holy priesthood; they are all select persons, sacred to God, serviceable to others, well endowed with heavenly gifts and graces, and well employed.
|
||||
4. This holy priesthood must and will offer up spiritual sacrifices to God. The spiritual sacrifices which Christians are to offer are their bodies, souls, affections, prayers, praises, alms, and other duties.
|
||||
5. The most spiritual sacrifices of the best men are not acceptable to God, but through Jesus Christ; he is the only great high priest, through whom we and our services can be accepted; therefore bring all your oblations to him, and by him present them to God.
|
||||
2. He confirms what he had asserted of Christ being a *living stone,* &c., from [[Isaiah 28#16]]. Observe the manner of the apostle's quoting scripture, not by book, chapter, and verse; for these distinctions were not then made, so no more was said than a reference to Moses, David, or the prophets, except once a particular psalm was named, [[Acts 13#33]]. In their quotations they kept rather to the sense than the words of scripture, as appears from what is recited from the prophet in this place. He does not quote the scripture, neither the Hebrew nor
|
||||
70., word for word, yet makes a just and true quotation. The true sense of scripture may be justly and fully expressed in other than in scripture-- words. *It is contained.* The verb is active, but our translators render it passively, to avoid the difficulty of finding a nominative case for it, which had puzzled so many interpreters before them. The matter of the quotation is this, *Behold, I lay in Zion.* Learn,
|
||||
1. In the weighty matters of religion we must depend entirely upon scripture-- proof; Christ and his apostles appealed to Moses, David, and the ancient prophets. The word of God is the only rule God hath given us. It is a perfect and sufficient rule.
|
||||
2. The accounts that God hath given us in scripture concerning his Son Jesus Christ are what require our strictest attention. *Behold, I lay,* &c. John calls for the like attention, [[John 1#29]]. These demands of attention to Christ show us the excellency of the matter, the importance of it, and our stupidity and dulness.
|
||||
3. The constituting of Christ Jesus head of the church is an eminent work of God: *I lay in Zion.* The setting up of the pope for the head of the church is a human contrivance and an arrogant presumption; Christ only is the foundation and head of the church of God.
|
||||
4. Jesus Christ is the chief corner-stone that God hath laid in his spiritual building. The corner-stone stays inseparably with the building, supports it, unites it, and adorns it. So does Christ by his holy church, his spiritual house.
|
||||
5. Jesus Christ is the corner-stone for the support and salvation of none but such as are his sincere people: none but Zion, and such as are of Zion; not for Babylon, not for his enemies.
|
||||
6. True faith in Jesus Christ is the only way to prevent a man's utter confusion. Three things put a man into great confusion, and faith prevents them all-- disappointment, sin, and judgment. Faith has a remedy for each.
|
||||
3. He deduces an important inference, [[1 Peter 2#7]]. Jesus Christ is said to be the chief corner-stone. Hence the apostle infers with respect to good men, "To you therefore who believe he is precious, or he is an honour. Christ is the crown and honour of a Christian; you who believe will be so far from being ashamed of him that you will boast of him and glory in him for ever." As to wicked men, the disobedient will go on to disallow and reject Jesus Christ; but God is resolved that he shall be, in despite of all opposition, the head of the corner. Learn,
|
||||
1. Whatever is by just and necessary consequence deduced from scripture may be depended upon with as much certainty as if it were contained in express words of scripture. The apostle draws an inference from the prophet's testimony. The prophet did not expressly say so, but yet he said that from which the consequence was unavoidable. Our Saviour bids them search the scriptures, because they testified of him; and yet no place in those scriptures to which he there refers them said that Jesus of Nazareth was the Messiah. Yet those scriptures do say that he who should be born of a virgin, before the sceptre departed from Judah, during the second temple, and after Daniel's seventy weeks, was the Messiah; but such was Jesus Christ: to collect this conclusion one must make use of reason, history, eye-sight, experience, and yet it is an infallible scripture-- conclusion notwithstanding.
|
||||
2. The business of a faithful minister is to apply general truths to the particular condition and state of his hearers. The apostle quotes a passage ([[1 Peter 2#6]]) out of the prophet, and applies it severally to good and bad. This requires wisdom, courage, and fidelity; but it is very profitable to the hearers.
|
||||
3. Jesus Christ is exceedingly precious to all the faithful. The majesty and grandeur of his person, the dignity of his office, his near relation, his wonderful works, his immense love-- every thing engages the faithful to the highest esteem and respect for Jesus Christ.
|
||||
4. Disobedient people have no true faith. By disobedient people understand those that are unpersuadable, incredulous, and impenitent. These may have some right notions, but no solid faith.
|
||||
5. Those that ought to be builders of the church of Christ are often the worst enemies that Christ has in the world. In the Old Testament the false prophets did the most mischief; and in the New Testament the greatest opposition and cruelty that Christ met with were from the scribes, pharisees, chief priests, and those who pretended to build and take care of the church. Still the hierarchy of Rome is the worst enemy in the world to Jesus Christ and his interest.
|
||||
6. God will carry on his own work, and support the interest of Jesus Christ in the world, notwithstanding the falseness of pretended friends and the opposition of his worst enemies.
|
||||
4. The apostle adds a further description, still preserving the metaphor of a stone, [[1 Peter 2#8]]. The words are taken from [[Isaiah 8#13..14]], *Sanctify the Lord of hosts himself-- and he shall be for a stone of stumbling, and for a rock of offence,* whence it is plain that Jesus Christ is the Lord of hosts, and consequently the most high God. Observe,
|
||||
1. The builders, the chief-priests, refused him, and the people followed their leaders; and so Christ became to them *a stone of stumbling, and a rock of offence,* at which they stumbled and hurt themselves; and in return he fell upon them as a mighty stone or rock, and punished them with destruction. [[Matthew 12#44]], *Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall it will grind him to powder.* Learn,
|
||||
1. All those that are disobedient take offense at the word of God: *They stumble at the word, being disobedient.* They are offended with Christ himself, with his doctrine and the purity of his precepts; but the Jewish doctors more especially stumbled at the meanness of his appearance and the proposal of trusting only to him for their justification before God. They could not be brought to seek justification by faith, but as it were by the works of the law; *for they stumbled at that stumbling-stone,* [[Romans 9#32]].
|
||||
2. The same blessed Jesus who is the author of salvation to some is to others the occasion of their sin and destruction. *He is set for the rising and fall of many in Israel.* He is not the author of their sin, but only the occasion of it; their own disobedience makes them stumble at him and reject him, which he punishes, as a judge, with destruction. Those who reject him as a Saviour will split upon him as a Rock.
|
||||
3. God himself hath appointed everlasting destruction to all those who *stumble at the word, being disobedient.* All those who go on resolutely in their infidelity and contempt of the gospel are appointed to eternal destruction; and God from eternity knows who they are.
|
||||
4. To see the Jews generally rejecting Christ, and multitudes in all ages slighting him, ought not to discourage us in our love and duty to him; for this had been foretold by the prophets long ago, and is a confirmation of our faith both in the scriptures and in the Messiah.
|
||||
2. Those who received him were highly privileged, [[1 Peter 2#9]]. The Jews were exceedingly tender of their ancient privileges, of being the only people of God, taken into a special covenant with him, and separated from the rest of the world. "Now," say they, "if we submit to the gospel-- constitution, we shall lose all this, and stand upon the same level with the Gentiles."
|
||||
1. To this objection the apostle answers, that if they did not submit they were ruined ([[1 Peter 2#7..8]]), but that if they did submit they should lose no real advantage, but continue still what they desired to be, *a chosen generation, a royal priesthood,* &c. Learn,
|
||||
1. All true Christians *are a chosen generation;* they all make one family, a sort and species of people distinct from the common world, of another spirit, principle, and practice, which they could never be if they were not chosen in Christ to be such, and sanctified by his Spirit.
|
||||
2. All the true servants of Christ are a royal priesthood. They are royal in their relation to God and Christ, in their power with God, and over themselves and all their spiritual enemies; they are princely in the improvements and the excellency of their own spirits, and in their hopes and expectations; they are a royal priesthood, separated from sin and sinners, consecrated to God, and offering to God spiritual services and oblations, acceptable to God through Jesus Christ.
|
||||
3. All Christians, wheresoever they be, compose one holy nation. They are one nation, collected under one head, agreeing in the same manners and customs, and governed by the same laws; and they are a holy nation, because consecrated and devoted to God, renewed and sanctified by his Holy Spirit.
|
||||
4. It is the honour of the servants of Christ that they are God's peculiar people. They are the people of his acquisition, choice, care, and delight. These four dignities of all genuine Christians are not natural to them; for their first state is a state of horrid darkness, but they are effectually called out of darkness into a state of marvellous light, joy, pleasure, and prosperity, with this intent and view, that they should show forth, by words and actions, the virtues and praises of him who hath called them.
|
||||
2. To make this people content, and thankful for the great mercies and dignities brought unto them by the gospel, the apostle advises them to compare their former and their present state. Time was when they were not a people, nor had they obtained mercy, but they were solemnly disclaimed and divorced ([[Jeremiah 3#8]]; [[Hosea 1#6]]; [[Hosea 1#9]]); but now they are taken in again to be the people of God, and have obtained mercy. Learn,
|
||||
1. The best people ought frequently to look back upon what they were in time past.
|
||||
2. The people of God are the most valuable people in the world; all the rest are not a people, good for little.
|
||||
3. To be brought into the number of the people of God is a very great mercy, and it may be obtained.
|
||||
5. He warns them to beware of fleshly lusts, [[1 Peter 2#11]]. Even the best of men, *the chosen generation, the people of God,* need an exhortation to abstain from the worst sins, which the apostle here proceeds most earnestly and affectionately to warn them against. Knowing the difficulty, and yet the importance of the duty, he uses his utmost interest in them: *Dearly beloved, I beseech you.* The duty is to abstain from, and to suppress, the first inclination or rise of fleshly lusts. Many of them proceed from the corruption of nature, and in their exercise depend upon the body, gratifying some sensual appetite or inordinate inclination of the flesh. These Christians ought to avoid, considering,
|
||||
1. The respect they have with God and good men: They are *dearly beloved.* 2. Their condition in the world: *They are strangers and pilgrims,* and should not impede their passage by giving into the wickedness and lusts of the country through which they pass.
|
||||
3. The mischief and danger these sins do: "*They war against the soul;* and therefore your souls ought to war against them." Learn,
|
||||
1. The grand mischief that sin does to man is this, it *wars against the soul;* it destroys the moral liberty of the soul; it weakens and debilitates the soul by impairing its faculties; it robs the soul of its comfort and peace; it debases and destroys the dignity of the soul, hinders its present prosperity, and plunges it into everlasting misery.
|
||||
2. Of all sorts of sin, none are more injurious to the soul than *fleshly lusts.* Carnal appetites, lewdness, and sensuality, are most odious to God, and destructive to man's soul. It is a sore judgment to be given up to them.
|
||||
6. He exhorts them further to adorn their profession by an honest conversation. Their conversation in every turn, every instance, and every action of their lives, ought to be honest; that is, good, lovely, decent, amiable, and without blame: and that because they lived among the Gentiles, people of another religion, and who were inveterate enemies to them, who did already slander them and constantly spoke evil of them *as of evil-doers.* "A clean, just, good conversation may not only stop their mouths, but may possibly be a means to bring them to glorify God, and turn to you, when they shall see you excel all others in good works. They now call you evil-doers; vindicate yourselves by good works, this is the way to convince them. There is a day of visitation coming, wherein God may call them by his word and his grace to repentance; and then they will glorify God, and applaud you, for your excellent conversation, [[Luke 1#68]]. When the gospel shall come among them, and take effect, a good conversation will encourage them in their conversion, but an evil one will obstruct it." Note,
|
||||
1. A Christian profession should be attended with an honest conversation, [[Philippians 4#8]].
|
||||
2. It is the common lot of the best Christians to be evil spoken of by wicked men.
|
||||
3. Those that are under God's gracious visitation immediately change their opinion of good people, glorifying God and commending those whom before they railed at as evil-doers.
|
||||
|
||||
# Submission to Magistrates; Various Exhortations; Christ's Example as a Sufferer. (a. d. 66.)
|
||||
|
||||
## Verses: 13 - 25
|
||||
13 Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; 14 Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. 15 For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: 16 As free, and not using your liberty for a cloak of maliciousness, but as the servants of God. 17 Honour all men. Love the brotherhood. Fear God. Honour the king. 18 Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. 19 For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. 20 For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. 21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: 22 Who did no sin, neither was guile found in his mouth: 23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: 24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. 25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.
|
||||
|
||||
The general rule of a Christian conversation is this, it must be honest, which it cannot be if there be not a conscientious discharge of all relative duties. The apostle here particularly treats of these distinctly.
|
||||
|
||||
1. The case of subjects. Christians were not only reputed innovators in religion, but disturbers of the state; it was highly necessary, therefore, that the apostle should settle the rules and measures of obedience to the civil magistrate, which he does here, where,
|
||||
1. The duty required is submission, which comprises loyalty and reverence to their persons, obedience to their just laws and commands, and subjection to legal penalties.
|
||||
2. The persons or objects to whom this submission is due are described,
|
||||
1. More generally: *Every ordinance of man.* Magistracy is certainly of divine right; but the particular form of government, the power of the magistrate, and the persons who are to execute this power, are of human institution, and are governed by the laws and constitutions of each particular country; and this is a general rule, binding in all nations, let the established form of be what it will.
|
||||
2. Particularly: *To the king, as supreme,* first in dignity and most eminent in degree; the king is a legal person, not a tyrant: *or unto governors,* deputies, proconsuls, rulers of provinces, who *are sent by him,* that is, commissioned by him to govern.
|
||||
3. The reasons to enforce this duty are,
|
||||
1. *For the Lord's sake,* who had ordained magistracy for the good of mankind, who has required obedience and submission ([[Romans 13#1..14]]), and whose honour is concerned in the dutiful behavior of subjects to their sovereigns.
|
||||
2. From the end and use of the magistrate's office, which are, to punish evil-doers, and to praise and encourage all those that do well. They were appointed for the good of societies; and, where this end is not pursued, the fault is not in their institution but their practice.
|
||||
1. True religion is the best support of civil government; it requires submission for the Lord's sake, and for conscience' sake.
|
||||
2. All the punishments, and all the magistrates in the world, cannot hinder but there will be evil-doers in it.
|
||||
3. The best way the magistrate can take to discharge his own duty, and to amend the world, is to punish well and reward well.
|
||||
3. Another reason why Christians should submit to the evil magistrate is because it *is the will of God,* and consequently their duty; and because it is the way to put to silence the malicious slanders of ignorant and foolish men, [[1 Peter 2#15]]. Learn,
|
||||
1. *The will of God is,* to a good man, the strongest reason for any duty.
|
||||
2. Obedience to magistrates is a considerable branch of a Christian's duty: *So is the will of God.*
|
||||
3. A Christian must endeavour, in all relations, to behave himself so as to put to silence the unreasonable reproaches of the most ignorant and foolish men.
|
||||
4. Those who speak against religion and religious people are ignorant and foolish.
|
||||
4. He reminds them of the spiritual nature of Christian liberty. The Jews, from [[Deuteronomy 17#15]], concluded that they were bound to obey no sovereign but one *taken from their own brethren;* and the converted Jews thought they were free from subjection by their relation to Christ. To prevent their mistakes, the apostle tells the Christians that they were free, but from what? Not from duty or obedience to God's law, which requires subjection to the civil magistrate. They were free spiritually from the bondage of sin and Satan, and the ceremonial law; but they must not make their Christian liberty a cloak or covering for any wickedness, or for the neglect of any duty towards God or towards their superiors, but must still remember they were *the servants of God.* Learn,
|
||||
1. All the servants of Christ are free men ([[John 8#36]]); they are *free* from Satans' dominion, the law's condemnation, the wrath of God, the uneasiness of duty, and the terrors of death.
|
||||
2. The servants of Jesus Christ ought to be very careful not to abuse their Christian liberty; they must not make it a cover or cloak for any wickedness against God or disobedience to superiors.
|
||||
4. The apostle concludes his discourse concerning the duty of subjects with four admirable precepts:--
|
||||
1. *Honour all men.* A due respect is to be given to all men; the poor are not to be despised ([[Proverbs 17#5]]); the wicked must be honoured, not for their wickedness, but for any other qualities, such as wit, prudence, courage, eminency of employment, or the hoary head. Abraham, Jacob, Samuel, the prophets, and the apostles, never scrupled to give due honour to bad men.
|
||||
2. *Love the brotherhood.* All Christians are a fraternity, united to Christ the head, alike disposed and qualified, nearly related in the same interest, having communion one with another, and going to the same home; they should therefore love one another with an especial affection.
|
||||
3. *Fear God* with the highest reverence, duty, and submission; if this be wanting, none of the other three duties can be performed as they ought.
|
||||
4. *Honour the king* with that highest honour that is peculiarly due to him above other men.
|
||||
2. The case of servants wanted an apostolical determination as well as that of subjects, for they imagined that their Christian liberty set them free from their unbelieving and cruel masters; to this the apostle answers, *Servants, be subject,* [[1 Peter 2#18]]. By *servants* he means those who were strictly such, whether hired, or bought with money, or taken in the wars, or born in the house, or those who served by contract for a limited time, as apprentices. Observe,
|
||||
1. He orders them to *be subject,* to do their business faithfully and honestly, to conduct themselves, as inferiors ought, with reverence and affection, and to submit patiently to hardships and inconveniences. This subjection they owe to their masters, who have a right to their service; and that *not only to the good and gentle,* such as use them well and abate somewhat of their right, but even to the crooked and perverse, who are scarcely to be pleased at all. Learn,
|
||||
1. Servants ought to behave themselves to their masters with submission, and fear of displeasing them.
|
||||
2. The sinful misconduct of one relation does not justify the sinful behaviour of the other; the servant is bound to do his duty, though the master be sinfully froward and perverse.
|
||||
3. Good people are meek and gentle to their servants and inferiors. Our holy apostle shows his love and concern for the souls of poor servants, as well as for higher people. Herein he ought to be imitated by all inferior ministers, who should distinctly apply their counsels to the lower, the meaner, the younger, and the poorer sort of their hearers, as well as others.
|
||||
2. Having charged them to be subject, he condescends to reason with them about it.
|
||||
1. If they were patient under their hardships, while they suffered unjustly, and continued doing their duty to their unbelieving and untoward masters, this would e acceptable to God, and he would reward all that they suffered for conscience towards him; but to be patient when they were justly chastised would deserve no commendation at all; it is only *doing well, and suffering patiently for that, which is acceptable with God,* [[1 Peter 2#19..20]]. Learn,
|
||||
1. There is no condition so mean but a man may live conscientiously in it, and glorify God in it; the meanest servant may do so.
|
||||
2. The most conscientious persons are very often the greatest sufferers. *For conscience towards God, they suffer wrongfully; they do well, and suffer for it;* but sufferers of this sort are praiseworthy, they do honour to God and to religion, and they are accepted of him; and this is their highest support and satisfaction.
|
||||
3. Deserved sufferings must be endured with patience: *If you are buffeted for your faults, you* must *take it patiently.* Sufferings in this world are not always pledges of our future happiness; if children or servants be rude and undutiful, and suffer for it, this will neither be acceptable with God nor procure the praise of men.
|
||||
2. More reasons are given to encourage Christian servants to patience under unjust sufferings, [[1 Peter 2#21]].
|
||||
1. From their Christian calling and profession: *Hereunto were you called.*
|
||||
2. From the example of Christ, who *suffered for us,* and so became our *example, that we should follow his steps,* whence learn, *First,* Good Christians are a sort of people called to be sufferers, and therefore they must expect it; by the terms of Christianity they are bound to deny themselves, and take up the cross; they are called by the commands of Christ, by the dispensations of Providence, and by the preparations of divine grace; and, by the practice of Jesus Christ, they are bound to suffer when thus called to it. *Secondly,* Jesus Christ *suffered for* you, or *for us;* it was not the Father that suffered, but he whom the Father sanctified, and sent into the world, for that end; it was both the body and soul of Christ that suffered, and he suffered for us, in our stead and for our good, [[1 Peter 2#24]]. *Thirdly,* The sufferings of Christ should quiet us under the most unjust and cruel sufferings we meet with in the world. He suffered voluntarily, not for himself, but for us, with the utmost readiness, with perfect patience, from all quarters, and all this though he was God-man; shall not we sinners, who deserve the worst, submit to the light afflictions of this life, which work for us unspeakable advantages afterwards?
|
||||
3. The example of Christ's subjection and patience is here explained and amplified: *Christ suffered,*
|
||||
1. Wrongfully, and without cause; for he *did no sin,*[[1 Peter 2#22]]. *He had done no violence,* no injustice or wrong to any one-- he wrought no iniquity of any sort whatever; *neither was guile found in his mouth* ([[Isaiah 53#9]]), his words, as well as his actions, were all sincere, just, and right.
|
||||
2. Patiently: *When he was reviled, he reviled not again* ([[1 Peter 2#23]]); when they blasphemed him, mocked him, called him foul names, he was *dumb, and opened not his mouth;* when they went further, to real injuries, beating, buffeting, and crowning him with thorns, *he threatened not; but committed* both *himself* and his cause *to God that judgeth righteously,* who would in time clear his innocency, and avenge him on his enemies. Learn,
|
||||
1. Our Blessed Redeemer was perfectly holy, and so free from sin that no temptation, no provocation whatsoever, could extort from him so much as the least sinful or indecent word.
|
||||
2. Provocations to sin can never justify the commission of it. The rudeness, cruelty, and injustice of enemies, will not justify Christians in reviling and revenge; the reasons for sin can never be so great, but we have always stronger reasons to avoid it.
|
||||
3. The judgment of God will determine justly upon every man and every cause; and thither we ought, with patience and resignation, to refer ourselves.
|
||||
4. Lest any should think, from what is said, [[1 Peter 2#21..23]], that Christ's death was designed merely for an example of patience under sufferings, the apostle here adds a more glorious design and effect of it: *Who his own self,* &c., where note,
|
||||
1. The person suffering-- Jesus Christ: *His own self-- in his own body.* The expression *his own self* is emphatic, and necessary to show that he verified all the ancient prophecies, to distinguish him from the Levitical priests (who offered the blood of others, but he by *himself purged our sins,* [[Hebrews 1#3]]), and to exclude all others from participation with him in the work of man's redemption: it is added, *in his body;* not but that he suffered in his soul ([[Matthew 26#38]]), but the sufferings of the soul were inward and concealed, when those of the body were visible and more obvious to the consideration of these suffering servants, for whose sake this example is produced.
|
||||
2. The sufferings he underwent were *stripes,* wounds, and death, *the death of the cross*-- servile and ignominious punishments!
|
||||
3. The reason of his sufferings: He *bore our sins,* which teaches,
|
||||
1. That Christ, in his sufferings, stood charged with our sins, as one who had undertaken to put them away by *the sacrifice of himself,* [[Isaiah 53#6]].
|
||||
2. That he bore the punishment of them, and thereby satisfied divine justice.
|
||||
3. That hereby he takes away our sins, and removes them away from us; as the scape-goat did typically bear the sins of the people on his head, and then carried them quite away, ([[Leviticus 16#21..22]]), so the Lamb of God does first bear our sins in his own body, and thereby take away the sins of the world, [[John 1#29]].
|
||||
4. The fruits of Christ's sufferings are,
|
||||
1. Our sanctification, consisting of the death, the mortification of sin, and a new holy life of righteousness, for both which we have an example, and powerful motives and abilities also, from the death and resurrection of Christ.
|
||||
2. Our justification. Christ was bruised and crucified as an expiatory sacrifice, and *by his stripes we are healed.* Learn, *First,* Jesus Christ bore the sins of all his people, and expiated them by his *death upon the cross. Secondly,* No man can depend safely upon Christ, as having borne his sin and expiated his guilt, till he dies unto sin and lives unto righteousness.
|
||||
5. The apostle concludes his advice to Christian servants, by putting them in mind of the difference between their former and present condition, [[1 Peter 2#25]]. They *were as sheep going astray,* which represents,
|
||||
1. Man's sin: he goes astray; it is his own act, he is not driven, but does voluntary go astray.
|
||||
2. His misery: he goes astray from the pasture, from the shepherd, and from the flock, and so exposes himself to innumerable dangers.
|
||||
3. Here is the recovery of these by conversion: *But are now returned.* The word is passive, and shows that the return of a sinner is the effect of divine grace. This return is from all their errors and wanderings, to Christ, who is the true careful shepherd, that loves his sheep, and laid down his life for them, who is the most vigilant pastor, and bishop, or overseer of souls. Learn,
|
||||
1. Sinners, before their conversion, are always going astray; their life is a continued error.
|
||||
2. Jesus Christ is the supreme shepherd and bishop of souls, who is always resident with his flock, and watchful over them.
|
||||
3. Those that expect the love and care of this universal pastor must return to him, must die unto sin, and live unto righteousness.
|
||||
@ -0,0 +1,136 @@
|
||||
# Chapter Introduction
|
||||
|
||||
Wherein the apostle describes the duties of husbands and wives one to another, beginning with the duty of the wife, [[1 Peter 3#1..7]]. He exhorts Christians to unity, love, compassion, peace, and patience under sufferings; to oppose the slanders of their enemies, not by returning evil for evil, or railing for railing, but by blessing; by a ready account of their faith and hope, and by keeping a good conscience, [[1 Peter 3#8..17]]. To encourage them to this, he proposes the example of Christ, who suffered, the just for the unjust, but yet punished the old world for their disobedience, and saved the few who were faithful in the days of Noah, [[1 Peter 3#18..22]].
|
||||
|
||||
|
||||
# Duties of Husbands and Wives. (a. d. 66.)
|
||||
|
||||
## Verses: 1 - 7
|
||||
1 Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; 2 While they behold your chaste conversation coupled with fear. 3 Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; 4 But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. 5 For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: 6 Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement. 7 Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.
|
||||
|
||||
The apostle having treated of the duties of subjects to their sovereigns, and of servants to their masters, proceeds to explain the duty of husbands and wives.
|
||||
|
||||
1. Lest the Christian matrons should imagine that their conversion to Christ, and their interest in all Christian privileges, exempted them from subjection to their pagan or Jewish husbands, the apostle here tells them,
|
||||
1. In what the duty of wives consists.
|
||||
1. In *subjection,* or an affectionate submission to the will, and obedience to the just authority, of *their own husbands,* which obliging conduct would be the most likely way to win those disobedient and unbelieving husbands who had rejected the word, or who attended to no other evidence of the truth of it than what they saw in the prudent, peaceable, and exemplary *conversation of their wives.* Learn,
|
||||
1. Every distinct relation has its particular duties, which ministers ought to preach, and the people ought to understand.
|
||||
2. A cheerful *subjection,* and a loving, reverential respect, are duties which Christian women owe their husbands, whether they be good or bad; these were due from Eve to Adam before the fall, and are still required, though much more difficult now than they were before, [[Genesis 3#16]]; [[1 Timothy 2#11]].
|
||||
3. Though the design of the word of the gospel is to win and gain souls to Christ Jesus, yet there are many so obstinate that they will not be *won by the word.*
|
||||
4. There is nothing more powerful, next to the word of God, to win people, than a good conversation, and the careful discharge of relative duties.
|
||||
5. Irreligion and infidelity do not dissolve the bonds, nor dispense with the duties, of civil relations; *the wife* must discharge her duty *to her own husband,* though he *obey not the word.*
|
||||
2. In *fear,* or reverence to their husbands, [[Ephesians 5#33]].
|
||||
3. In a *chaste conversation,* which their unbelieving husbands would accurately observe and attend to.
|
||||
1. Evil men are strict observers of the conversation of the professors of religion; their curiosity, envy, and jealousy, make them watch narrowly the ways and lives of good people.
|
||||
2. *A chaste conversation,* attended with due and proper respect to every one, is an excellent means to win them to the faith of the gospel and obedience to the word.
|
||||
4. In preferring the ornaments of the mind to those of the body.
|
||||
1. He lays down a rule in regard to the dress of religious women, [[1 Peter 3#3]]. Here are three sorts of ornaments forbidden: *plaiting of hair,* which was commonly used in those times by lewd women; *wearing of gold,* or ornaments made of *gold,* was practised by Rebecca, and Esther, and other religious women, but afterwards became the attire chiefly of harlots and wicked people; *putting on of apparel,* which is not absolutely forbidden, but only too much nicety and costliness in it. Learn, *First,* Religious people should take care that all their external behaviour be answerable to their profession of Christianity: *They must be holy in all manner of conversation. Secondly,* The outward adorning of the body is very often sensual and excessive; for instance, when it is immoderate, and above your degree and station in the world, when you are proud of it and puffed up with it, when you dress with design to allure and tempt others, when your apparel is too rich, curious, or superfluous, when your fashions are fantastical, imitating the levity and vanity of the worst people, and when they are immodest and wanton. The attire of a harlot can never become a chaste Christian matron.
|
||||
2. Instead of the outward adorning of the body, he directs Christian wives to put on much more excellent and beautiful ornaments, [[1 Peter 3#4]]. Here note, *First,* The part to be adorned: *The hidden man of the heart;* that is, the soul; the hidden, the inner man. Take care to adorn and beautify your souls rather than your bodies. *Secondly,* The ornament prescribed. It must, in general, be something *not corruptible,* that beautifies the soul, that is, the graces and virtues of God's Holy Spirit. The ornaments of the body are destroyed by the moth, and perish in the using; but the grace of God, the longer we wear it, the brighter and better it is. More especially, the finest ornament of Christian women is *a meek and quiet spirit,* a tractable easy temper of mind, void of passion, pride, and immoderate anger, discovering itself in a quiet obliging behaviour towards their husbands and families. If the husband be harsh, and averse to religion (which was the case of these good wives to whom the apostle gives this direction), there is no way so likely to win him as a prudent meek behaviour. At least, a quiet spirit will make a good woman easy to herself, which, being visible to others, becomes an amiable ornament to a person in the eyes of the world. *Thirdly,* The excellency of it. Meekness and calmness of spirit are, in the sight of God, of great price-- amiable in the sight of men, and precious in the sight of God. Learn,
|
||||
1. A true Christian's chief care lies in the right ordering and commanding of his own spirit. Where the hypocrite's work ends, there the true Christian's work begins.
|
||||
2. The endowments of the inner man are the chief ornaments of a Christian; but especially a composed, calm, and quiet spirit, renders either man or woman beautiful and lovely.
|
||||
2. The duties of Christian wives being in their nature difficult, the apostle enforces them by the example,
|
||||
1. Of the holy women of old, who trusted in God, [[1 Peter 3#5]]. "You can pretend nothing of excuse from the weakness of your sex, but what they might. They lived *in old time,* and had less knowledge to inform them and fewer examples to encourage them; yet in all ages they practised this duty; they were *holy women,* and therefore their example is obligatory; they *trusted in God,* and yet did not neglect their duty to man: the duties imposed upon you, of a quiet spirit and of subjection to your own husbands, are not new, but what have ever been practised by the greatest and best women in the world."
|
||||
2. Of Sara, who obeyed her husband, and followed him when he went from Ur of the Chaldeans, *not knowing whither he went,* and *called him lord,* thereby showing him reverence and acknowledging his superiority over her; and all this though she was declared a princess by God from heaven, by the change of her name, "*Whose daughters you are* if you imitate her in faith and good works, and do not, through fear of your husbands, either quit the truth you profess or neglect your duty to them, but readily perform it, without either fear or force, out of conscience towards God and sense of duty to them." Learn,
|
||||
1. God takes exact notice, and keeps an exact record, of the actions of all men and women in the world.
|
||||
2. The subjection of wives to their husbands is a duty which has been practised universally by holy women in all ages.
|
||||
3. The greatest honour of any man or woman lies in a humble and faithful deportment of themselves in the relation or condition in which Providence has placed them.
|
||||
4. God takes notice of the good that is in his servants, to their honour and benefit, but covers a multitude of failings; Sara's infidelity and derision are overlooked, when her virtues are celebrated.
|
||||
5. Christians ought to do their duty to one another, not out of fear, nor from force, but from a willing mind, and in obedience to the command of God. Wives should be in subjection to their churlish husbands, not from dread and amazement, but from a desire to do well and to please God.
|
||||
2. The husband's duty to the wife comes next to be considered.
|
||||
1. The particulars are,
|
||||
1. *Cohabitation,* which forbids unnecessary separation, and implies a mutual communication of goods and persons one to another, with delight and concord.
|
||||
2. *Dwelling with the wife according to knowledge;* not according to lust, as brutes; nor according to passion, as devils; but according to knowledge, as wise and sober men, who know the word of God and their own duty.
|
||||
3. *Giving honour to the wife*-- giving due respect to her, and maintaining her authority, protecting her person, supporting her credit, delighting in her conversation, affording her a handsome maintenance, and placing a due trust and confidence in her.
|
||||
2. The reasons are, Because she is *the weaker vessel* by nature and constitution, and so ought to be defended: but then the wife is, in other and higher respects, equal to her husband; they are *heirs together of the grace of life,* of all the blessings of this life and another, and therefore should live peaceably and quietly one with another, and, if they do not, their prayers one with another and one for another will be hindered, so that often "you will not pray at all, or, if you do, you will pray with a discomposed ruffled mind, and so without success." Learn,
|
||||
1. The weakness of the female sex is no just reason either for separation or contempt, but on the contrary it is a reason for honour and respect: *Giving honour to the wife as unto the weaker vessel.*
|
||||
2. There is an honour due to all who are heirs of the grace of life.
|
||||
3. All married people should take care to behave themselves so lovingly and peaceably one to another that they may not by their broils hinder the success of their prayers.
|
||||
|
||||
# Duties towards Friends and Enemies. (a. d. 66.)
|
||||
|
||||
## Verses: 8 - 15
|
||||
8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: 9 Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. 10 For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: 11 Let him eschew evil, and do good; let him seek peace, and ensue it. 12 For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. 13 And who is he that will harm you, if ye be followers of that which is good? 14 But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled; 15 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:
|
||||
|
||||
The apostle here passes from special to more general exhortations.
|
||||
|
||||
1. He teaches us how Christians and friends should treat one another. He advises Christians to *be all of one mind,* to be unanimous in the belief of the same faith, and the practice of the same duties of religion; and, whereas the Christians at that time were many of them in a suffering condition, he charges them to *have compassion one of another,* to *love as brethren,* to *pity* those who were in distress, and to *be courteous* to all. Hence learn,
|
||||
1. Christians should endeavour to be all of one mind in the great points of faith, in real affection, and in Christian practice; they should be *like-minded one to another, according to Christ Jesus* ([[Romans 15#5]]), not according to man's pleasure, but God's word.
|
||||
2. Though Christians cannot be exactly of the same mind, yet they should have compassion one for another, and love as brethren; they ought not to persecute or hate one another, but love one another with more than common affection; they should love as brethren.
|
||||
3. Christianity requires pity to the distressed, and civility to all. He must be a flagrant sinner, or a vile apostate, who is not a proper object of civil courtesy, [[1 Corinthians 5#11]]; [[2 John
|
||||
10..11]].
|
||||
2. He instructs us how to behave towards enemies. The apostle knew that Christians would *be hated* and evil-entreated *of all men for Christ's sake;* therefore,
|
||||
1. He warns them not to return *evil for evil, nor railing for railing;* but, on the contrary, "when they rail at you, do you bless them; when they give you evil words, do you give them good ones; for Christ has both by his word and example called you to bless those that curse you, and has settled a blessing on you as your everlasting inheritance, though you were unworthy." To bear evils patiently, and to bless your enemies, is the way to obtain this blessing of God. Learn,
|
||||
1. To *render evil for evil, or railing for railing,* is a sinful unchristian practice; the magistrate may punish *evil-doers,* and private men may seek a legal remedy when they are wronged; but private revenge by duelling, scolding, or secret mischief, is forbidden [[Proverbs 20#22]]; [[Luke 6#27]]; [[Romans 12#17]]; [[1 Thessalonians 5#15]]. To rail is to revile another in bitter, fierce, and reproachful terms; but for ministers to rebuke sharply, and to preach earnestly against the sins of the times, is not railing; all the prophets and apostles practised it, [[Isaiah 56#10]]; [[Zephaniah 3#3]]; [[Acts 20#29]].
|
||||
2. The laws of Christ oblige us to return blessing for railing. [[Matthew 5#44]], "*Love your enemies, bless those that curse you, do good to those that hate you, and pray for those that persecute you.* You must not justify them in their sin, but you must do for your enemies all that justice requires or charity commands." We must pity, pray for, and love those who rail at us.
|
||||
3. A Christian's calling, as it invests him with glorious privileges, so it obliges him to difficult duties.
|
||||
4. All the true servants of God shall infallibly inherit a blessing; they have it already in a great degree, but the full possession of it is reserved to another state and world.
|
||||
2. He gives an excellent prescription for a comfortable happy life in this quarrelsome ill-natured world ([[1 Peter 3#10]]): it is quoted from [[Psalms 34#12..14]]. "If you earnestly desire that your life should be long, and your days peaceable and prosperous, keep your tongue from reviling, evil-speaking, and slandering, and your lips from lying, deceit, and dissimulation. Avoid doing any real damage or hurt to your neighbour, but be ever ready to do good, and to overcome evil with good; seek peace with all men, and pursue it, though it retire from you. This will be the best way to dispose people to speak well of you, and live peaceably with you." Learn,
|
||||
1. Good people under the Old and new Testament were obliged to the same moral duties; to *refrain the tongue from evil, and the lips from guile,* was a duty in David's time as well as now.
|
||||
2. It is lawful to consider temporal advantages as motives and encouragements to religion.
|
||||
3. The practice of religion, particularly the right government of the tongue, is the best way to make this life comfortable and prosperous; a sincere, inoffensive, discreet tongue, is a singular means to pass us peaceably and comfortably through the world.
|
||||
4. The avoiding of evil, and doing of good, is the way to contentment and happiness both here and hereafter.
|
||||
5. It is the duty of Christians not only to embrace peace when it is offered, but to seek and pursue it when it is denied: peace with societies, as well as peace with particular persons, in opposition to division and contention, is what is here intended.
|
||||
3. He shows that Christians need not fear that such patient inoffensive behaviour as is prescribed will invite and encourage the cruelty of their enemies, for God will thereby be engaged on their side: *For the eyes of the Lord are over the righteous* ([[1 Peter 3#12]]); he takes special notice of them, exercises a providential constant government over them, and bears a special respect and affection to them. *His ears are open to their prayers;* so that if any injuries be offered to them they have this remedy, they may complain of it to their heavenly Father, whose ears are always attentive to the prayers of his servants in their distresses, and who will certainly aid them against their unrighteous enemies. *But the face of the Lord is against those that do evil;* his anger, and displeasure, and revenge, will pursue them; for he is more an enemy to wicked persecutors than men are. Observe,
|
||||
1. We must not in all cases adhere to the express words of scripture, but study the sense and meaning of them, otherwise we shall be led into blasphemous errors and absurdities: we must not imagine that God hath eyes, and ears, and face, though these are the express words of the scripture.
|
||||
2. God hath a special care and paternal affection towards all his righteous people.
|
||||
3. God doth always hear the prayers of the faithful, [[John 4#31]]; [[1 John 5#14]]; [[Hebrews 4#16]].
|
||||
4. Though God is infinitely good, yet he abhors impenitent sinners, and will pour out his wrath upon those that do evil. He will do himself right, and do all the world justice; and his goodness is no obstruction to his doing so.
|
||||
4. This patient humble behaviour of Christians is further recommended and urged from two considerations:--
|
||||
1. This will be the best and surest way to prevent suffering; for *who is he that will harm you?*[[1 Peter 3#13]]. This, I suppose, is spoken of Christians in an ordinary condition, not in the heat of persecution. "Ordinarily, there will be but few so diabolical and impious as to harm those who live so innocently and usefully as you do."
|
||||
2. This is the way to improve sufferings. "*If you be followers of that which is good,* and yet *suffer,* this is suffering for righteousness; sake ([[1 Peter 3#14]]), and will be your glory and your happiness, as it entitles you to the blessing promised by Christ" ([[Matthew 5#10]]); therefore,
|
||||
1. "You need not be afraid of any thing they can do to strike you with terror, neither be much troubled nor concerned about the rage or force of your enemies." Learn, *First,* to follow always that which is good is the best course we can take to keep out of harm's way. *Secondly,* To suffer for righteousness sake is the honour and happiness of a Christian; to suffer for the cause of truth, a good conscience, or any part of a Christian's duty, is a great honour; the delight of it is greater than the torment, the honour more than the disgrace, and the gain much greater than the loss. *Thirdly,* Christians have no reason to be afraid of the threats or rage of any of their enemies. "Your enemies are God's enemies, *his face is against them,* his power is above them, they are the objects of his curse, and can do nothing to you but by his permission; therefore trouble not yourselves about them."
|
||||
2. Instead of terrifying yourselves with the fear of men, be sure to *sanctify the Lord God in your hearts* ([[1 Peter 3#15]]); *let him be your fear, and let him be your dread,* [[Isaiah 8#12..13]]. *Fear not those that can only kill the body, but fear him that can destroy body and soul,* [[Luke 12#4..5]]. We sanctify the Lord God in our hearts when we with sincerity and fervency adore him, when our thoughts of him are awful and reverend, when we rely upon his power, trust to his faithfulness, submit to his wisdom, imitate his holiness, and give him the glory due to his most illustrious perfections. We sanctify God before others when our deportment is such as invites and encourages others to glorify and honour him; both are required, [[Leviticus 10#3]]. "When this principle is laid deeply into your hearts, the next thing, as to men, is to be always ready, that is, able and willing, *to give an answer,* or make an apology or defence, of the faith you profess, and that *to every man that asketh a reason of your hope,* what sort of hope you have, or which you suffer such hardships in the world." Learn, *First,* An awful sense of the divine perfections is the best antidote against the fear of sufferings; did we fear God more, we should certainly fear men less. *Secondly,* The hope and faith of a Christian are defensible against all the world. There may be a good reason given for religion; it is not a fancy but a rational scheme revealed from heaven, suited to all the necessities of miserable sinners, and centering entirely in the glory of God through Jesus Christ. *Thirdly,* Every Christian is bound to answer and apologize for the hope that is in him. Christians should have a reason ready for their Christianity, that it may appear they are not actuated either by folly or fancy. This defence may be necessary more than once or twice, so that Christians should be always prepared to make it, either to the magistrate, if he demand it, or to any inquisitive Christian, who desires to know it for his information or improvement. *Fourthly,* These confessions of our faith ought to be made *with meekness and fear;* apologies for our religion ought to be made with modesty and meekness, in the fear of God, with jealousy over ourselves, and reverence to our superiors.
|
||||
|
||||
# Good Conscience and Good Conversation. (a. d. 66.)
|
||||
|
||||
## Verses: 16 - 17
|
||||
16 Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. 17 For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.
|
||||
|
||||
The confession of a Christian's faith cannot credibly be supported but by the two means here specified-- *a good conscience* and a *good conversation.* conscience is good when it does its office well, when it is kept pure and uncorrupt, and clear from guilt; then it will justify you, though men accuse you. *A good conversation in Christ* is a holy life, according to the doctrine and example of Christ. "Look well to your conscience, and to your conversation; and then, though men speak evil of you, and falsely accuse you as evil-doers, you will clear yourselves, and bring them to shame. Perhaps you may think it hard to suffer for well-doing, for keeping a good conscience and a good conversation; but be not discouraged, for it is better for you, though worse for your enemies, that you suffer for well-doing than for evil-doing." Learn,
|
||||
|
||||
1. The most conscientious persons cannot escape the censures and slanders of evil men; they will speak evil of them, as of evil-doers, and charge them with crimes which their very souls abhor: Christ and his apostles were so used.
|
||||
2. A good conscience and a good conversation are the best means to secure a good name; these give a solid reputation and a lasting one.
|
||||
3. False accusation generally turns to the accuser's shame, by discovering at last the accuser's indiscretion, injustice, falsehood, and uncharitableness.
|
||||
4. It is sometimes the will of God that good people should suffer for well-doing, for their honesty and for their faith.
|
||||
5. As well-doing sometimes exposes a good man to suffering, so evil-doing will not exempt an evil man from it. The apostle supposes here that a man may suffer for both. If the sufferings of good people for well-doing be so severe, what will the sufferings of wicked people be for evil-doing? It is a sad condition which that person is in upon whom sin and suffering meet together at the same time; sin makes sufferings to be extreme, unprofitable, comfortless, and destructive.
|
||||
|
||||
# Christ's Sufferings. (a. d. 66.)
|
||||
|
||||
## Verses: 18 - 20
|
||||
18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: 19 By which also he went and preached unto the spirits in prison; 20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.
|
||||
|
||||
Here,
|
||||
|
||||
1. The example of Christ is proposed as an argument for patience under sufferings, the strength of which will be discerned if we consider the several points contained in the words; observe therefore,
|
||||
1. Jesus Christ himself was not exempted from sufferings in this life, though he had no guilt of his own and could have declined all suffering if he had pleased.
|
||||
2. The reason or meritorious cause of Christ's suffering was the sins of men: *Christ suffered for sins.* The sufferings of Christ were a true and proper punishment; this punishment was suffered to expiate and to make an atonement for sin; and it extends to all sin.
|
||||
3. In the case of our Lord's suffering, it was the just that suffered for the unjust; he substituted himself in our room and stead, and bore our iniquities. He that knew no sin suffered instead of those that knew no righteousness.
|
||||
4. The merit and perfection of Christ's sacrifice were such that for him to suffer once was enough. The legal sacrifices were repeated from day to day, and from year to year; but the sacrifice of Christ, once offered, purgeth away sin, [[Hebrews 7#27]]; [[Hebrews 9#26]]; [[Hebrews 9#28]]; [[Hebrews 10#10]]; [[Hebrews 10#12]]; [[Hebrews 10#14]].
|
||||
5. The blessed end or design of our Lord's sufferings was to bring us to God, to reconcile us to God, to give us access to the Father, to render us and our services acceptable, and to bring us to eternal glory, [[Ephesians 2#13]]; [[Ephesians 2#18]]; [[Ephesians 3#12]]; [[Hebrews 10#21..22]].
|
||||
6. The issue and event of Christ's suffering, as to himself, were these, he was put to death in his human nature, but he was quickened and raised again by the Spirit. Now, if Christ was not exempted from sufferings, why should Christians expect it? If he suffered, to expiate sins, why should not we be content when our sufferings are only for trial and correction, but not for expiation? If he, though perfectly just, why should not we, who are all criminals? If he once suffered, and then entered into glory, shall not we be patient under trouble, since it will be but a little time and we shall follow him to glory? If he *suffered, to bring us to God,* shall not we submit to difficulties, since they are of so much use to quicken us in our return to God, and in the performance of our duty to him?
|
||||
2. The apostle passes from the example of Christ to that of the old world, and sets before the Jews, to whom he wrote, the different event of those who believed and obeyed Christ preaching by Noah, from those that continued disobedient and unbelieving, intimating to the Jews that they were under a like sentence. God would not wait much longer upon them. They had now an offer of mercy; those that accepted of it should be saved, but those who rejected Christ and the gospel should be as certainly destroyed as ever the disobedient in the times of Noah were.
|
||||
1. For the explication of this we may notice,
|
||||
1. The preacher-- Christ Jesus, who has interested himself in the affairs of the church and of the world ever since he was first promised to Adam, [[Genesis 3#15]]. *He went,* not by a local motion, but by special operation, as God is frequently said to move, [[Genesis 11#5]]; [[Hosea 5#15]]; [[Micah 1#3]]. *He went and preached,* by his Spirit striving with them, and inspiring and enabling Enoch and Noah to plead with them, and *preach righteousness to them,* as [[2 Peter 2#5]].
|
||||
2. The hearers. Because they were dead and disembodied when the apostle speaks of them, therefore he properly calls them spirits now *in prison;* not that they were *in prison when Christ preached to them,* as the vulgar Latin translation and the popish expositors pretend.
|
||||
3. The sin of these people: They were *disobedient,* that is, *rebellious, unpersuadable,* and *unbelieving,* as the word signifies; this their sin is aggravated from the patience and *long-suffering of God* (which *once waited* upon them for 120 years together), *while Noah was preparing the ark,* and by that, as well as by his preaching, giving them fair warning of what was coming upon them.
|
||||
4. The event of all: Their bodies were drowned, and their spirits cast into hell, which is called a prison ([[Matthew 5#25]]; [[2 Peter 2#4..5]]); but Noah and his family, who believed and were obedient, *were saved in the ark.*
|
||||
2. From the whole we learn that,
|
||||
1. God takes exact notice of all the means and advantages that people in all ages have had for the salvation of their souls; it is put to the account of the old world that Christ offered them his help, sent his Spirit, gave them fair warning by Noah, and waited a long time for their amendment.
|
||||
2. Though the patience of God wait long upon sinners, yet it will expire at last; it is beneath the majesty of the great God always to wait upon man in vain.
|
||||
3. The spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, whence there is no redemption.
|
||||
4. The way of the most is neither the best, the wisest, nor the safest way to follow: better to follow the eight in the ark than the eight millions drowned by the flood and damned to hell.
|
||||
|
||||
# Christian Baptism. (a. d. 66.)
|
||||
|
||||
## Verses: 21 - 22
|
||||
21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: 22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.
|
||||
|
||||
Noah's salvation in the ark upon the water prefigured the salvation of all good Christians in the church by baptism; that temporal salvation by the ark was a type, the antitype whereunto is the eternal salvation of believers by baptism, to prevent mistakes about which the apostle,
|
||||
|
||||
1. Declares what he means by saving baptism; not the outward ceremony of washing with water, which, in itself, does no more than put away the filth of the flesh, but it is that baptism wherein there is a faithful answer or restipulation of a resolved good conscience, engaging to believe in, and be entirely devoted to, God, the Father, Son, and Holy Ghost, renouncing at the same time the flesh, the world, and the devil. The baptismal covenant, made and kept, will certainly save us. Washing is the visible sign; this is the thing signified.
|
||||
2. The apostle shows that the efficacy of baptism to salvation depends not upon the work done, but upon the resurrection of Christ, which supposes his death, and is the foundation of our faith and hope, to which we are rendered conformable by dying to sin, and rising again to holiness and newness of life. Learn,
|
||||
1. The sacrament of baptism, rightly received, is a means and a pledge of salvation. *Baptism now saveth us.* God is pleased to convey his blessings to us in and by his ordinances, [[Acts 2#38]]; [[Acts 22#16]].
|
||||
2. The external participation of baptism will save no man without an answerable good conscience and conversation. There must be the answer of a good conscience towards God.-- *Obj.* Infants cannot make such an answer, and therefore ought not to be baptized.-- *Answer,* the true circumcision was that of the heart and of the spirit ([[Romans 2#29]]), which children were no more capable of then than our infants are capable of making this answer now; yet they were allowed circumcision at eight days old. The infants of the Christian church therefore may be admitted to the ordinance with as much reason as the infants of the Jewish, unless they are barred from it by some express prohibition of Christ.
|
||||
3. The apostle, having mentioned the death and resurrection of Christ, proceeds to speak of his ascension, and sitting at the right hand of the Father, as a subject fit to be considered by these believers for their comfort in their suffering condition, [[1 Peter 3#22]]. If the advancement of Christ was so glorious after his deep humiliation, let not his followers despair, but expect that after these short distresses they shall be advanced to transcendent joy and glory. Learn,
|
||||
1. Jesus Christ, after he had finished his labours and his sufferings upon earth, ascended triumphantly into heaven, of which see [[Acts 1#9..11]]; [[Mark 16#19]]. He went to heaven to receive his own acquired crown and glory ([[John 17#5]]), to finish that part of his mediatorial work which could not be done on earth, and make intercession for his people, to demonstrate the fulness of his satisfaction, to take possession of heaven for his people, to prepare mansions for them, and to send down the Comforter, which was to be the first-fruits of his intercession, [[John 16#7]].
|
||||
2. Upon his ascension into heaven, Christ is enthroned at the right hand of the Father. His being said to *sit* there imports absolute rest and cessation from all further troubles and sufferings, and an advancement to the highest personal dignity and sovereign power.
|
||||
3. Angels, authorities, and powers, are all made subject to Christ Jesus: *all power in heaven and earth,* to command, to give law, issue orders, and pronounce a final sentence, is committed to Jesus, God-man, which his enemies will find to their everlasting sorrow and confusion, but his servants to their eternal joy and satisfaction.
|
||||
@ -0,0 +1,115 @@
|
||||
# Chapter Introduction
|
||||
|
||||
The work of a Christian is twofold-- doing the will of God and suffering his pleasure. This chapter directs us in both. The duties we are here exhorted to employ ourselves in are the mortification of sin, living to God, sobriety, prayer, charity, hospitality, and the best improvement of our talents, which the apostle presses upon Christians from the consideration of the time they have lost in their sins, and the approaching end of all things, [[1 Peter 4#1..11]]. The directions for sufferings are that we should not be surprised at them, but rejoice in them, only take care not to suffer as evil-doers. He intimates that their trials were near at hand, that their souls were in danger as well as their bodies, and that the best way to preserve their souls is to commit them to God in well-doing.
|
||||
|
||||
|
||||
# The Mortification of Sin. (a. d. 66.)
|
||||
|
||||
## Verses: 1 - 3
|
||||
1 Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; 2 That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. 3 For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:
|
||||
|
||||
The apostle here draws a new inference from the consideration of Christ's sufferings. As he had before made use of it to persuade to patience in suffering, so here to mortification of sin. Observe,
|
||||
|
||||
1. How the exhortation is expressed. The antecedent or supposition is *that Christ had suffered* for us in the flesh, or in his human nature. The consequent or inference is, "*Arm* and fortify *yourselves likewise with the same mind,* courage, and resolution." The word flesh in the former part of the verse signifies Christ's human nature, but in the latter part it signifies man's corrupt nature. So the sense is, "As Christ suffered in his human nature, do you, according to your baptismal vow and profession, make your corrupt nature suffer, by putting to death the body of sin by self-denial and mortification; for, if you do not thus suffer, you will be conformable to Christ in his death and resurrection, and will cease *from sin.*" Learn,
|
||||
1. Some of the strongest and best arguments against all sorts of sin are taken from the sufferings of Christ. All sympathy and tenderness for Christ as a sufferer are lost of you do not put away sin. He dies to destroy it; and, though he could cheerfully submit to the worst sufferings, yet he could never submit to the least sin.
|
||||
2. The beginning of all true mortification lies in the mind, not in penances and hardships upon the body. The mind of man is carnal, full of enmity; the understanding is darkened, being alienated from the life of God, [[Ephesians 4#18]]. Man is not a sincere creature, but partial, blind, and wicked, till he be renewed and sanctifies by the regenerating grace of God.
|
||||
2. How it is further explained, [[1 Peter 4#2]]. The apostle explains what he means by being dead to sin, and ceasing from sin, both negatively and positively. Negatively, a Christian ought *no longer to live the rest of his time in the flesh,* to the sinful lusts and corrupt desires of carnal wicked men; but, positively, he ought to conform himself to the revealed will of the holy God. Learn,
|
||||
1. The lusts of men are the springs of all their wickedness, [[James 1#13..14]]. Let occasional temptations be what they will, they could not prevail, were it not for men's own corruptions.
|
||||
2. All good Christians make the will of God, not their own lusts or desires, the rule of their lives and actions.
|
||||
3. True conversion makes a marvellous change in the heart and life of every one who partakes of it. It brings a man off from all his old, fashionable, and delightful lusts, and from the common ways and vices of the world, to the will of God. It alters the mind, judgment, affections, way, and conversation of every one who has experienced it.
|
||||
3. How it is enforced ([[1 Peter 4#3]]): *For the time past of our life may suffice us to have wrought the will of the Gentiles,* &c. Here the apostle argues from equity. "It is but just, equal, and reasonable, that as you have hitherto all the former part of your life served sin and Satan, so you should now serve the living God." Though those were Jews to whom the apostle wrote, yet the living among the Gentiles they had learned their way. Observe,
|
||||
1. When a man is truly converted, it is very grievous to him to think how the time past of his life has been spent; the hazard he has run so many years, the mischief he has done to others, the dishonour done to God, and the loss he has sustained, are very afflicting to him.
|
||||
2. While the will of man is unsanctified and corrupt, he walks continually in wicked ways; he makes them his choice and delight, his work and business, and he makes a bad condition daily worse and worse.
|
||||
3. One sin, allowed, draws on another. Here are six named, and they have a connection and dependence one upon another.
|
||||
1. *Lasciviousness* or wantonness, expressed in looks, gesture, or behaviour, [[Romans 13#13]].
|
||||
2. *Lusts,* acts of lewdness, such as whoredom and adultery.
|
||||
3. *Excess of wine,* though short of drunkenness, an immoderate use of it, to the prejudice of health or business, is here condemned.
|
||||
4. *Revellings,* or luxurious feastings, too frequent, too full, or too expensive.
|
||||
5. *Banquetings,* by which is meant gluttony or excess in eating.
|
||||
6. *Abominable* idolatry; the idol-worship of the Gentiles was attended with lewdness, drunkenness, gluttony, and all sorts of brutality and cruelty; and these Jews living long among them were, some of them at least, debauched and corrupted by such practices.
|
||||
4. It is a Christian's duty not only to abstain from what is grossly wicked, but also from those things that are generally the occasions of sin, or carry the appearance of evil. *Excess of wine* and immoderate feasting are forbidden as well as lust and idolatry.
|
||||
|
||||
# Comfort of the Servants of God. (a. d. 66.)
|
||||
|
||||
## Verses: 4 - 6
|
||||
4 Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: 5 Who shall give account to him that is ready to judge the quick and the dead. 6 For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.
|
||||
|
||||
1. Here you have the visible change wrought in those who in the [[1 Peter 4#3]] were represented as having been in the former part of their life very wicked. They no longer run on in the same courses, or with the same companions, as they used to do. Hereupon observe the conduct of their wicked acquaintance towards them.
|
||||
1. *They think it strange,* they are surprised and wonder at it, as at something new and unusual, that their old friends should be so much altered, and not run with as much violence as they used to do *to the same excess of riot,* to the same sottish excesses and luxury which before they had greedily and madly followed.
|
||||
2. *They speak evil of them.* Their surprise carries them to blasphemy. They speak evil of their persons, of their way, their religion, and their God. Learn,
|
||||
1. Those that are once really converted will not return to their former course of life, though ever so much tempted by the frowns or flatteries of others to do so. Neither persuasion nor reproach will prevail with them to be or to do as they were wont to do.
|
||||
2. The temper and behaviour of true Christians seem very strange to ungodly men. That they should despise that which every one else is fond of, that they should believe many things which to others seem incredible, that they should delight in what is irksome and tedious, be zealous where they have no visible interest to serve, and depend so much upon hope, is what the ungodly cannot comprehend.
|
||||
3. The best actions of religious people cannot escape the censures and slanders of those who are irreligious. Those actions which cost a good man the most pains, hazard, and self-denial, shall be most censured by the uncharitable and ill-natured world; they will speak evil of good people, though they themselves reap the fruits of their charity, piety, and goodness.
|
||||
2. For the comfort of the servants of God, it is here added,
|
||||
1. That all wicked people, especially those who speak evil of such as are not as bad as themselves, shall *give an account,* and be put to give a reason of their behaviour, to him who is ready to judge, who is both able and duly authorized, and who will ere long judge and pass sentence upon all who shall then be found alive, and all such as being dead shall then be raised again, [[James 5#8..9]]; [[2 Peter 3#7]]. Observe, The malignant world shall in a little time give an account to the great God of all their evil speeches against his people, [[Jude
|
||||
14..15]]. They will soon be called to a sad account for all their curses, their foolish jests, their slanders and falsehoods, uttered against the faithful people of God.
|
||||
2. That *for this cause was the gospel preached also to those that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit,* [[1 Peter 4#6]]. Some understand this difficult place thus: *For this cause was the gospel preached* to all the faithful of old, who are now dead in Christ, that thereby they might be taught and encouraged to bear the unrighteous judgments and persecutions which the rage of men put upon them *in the flesh, but might live in the Spirit unto God.* Others take the expression, *that they might be judged according to men in the flesh,* in a spiritual sense, thus: The gospel was preached to them, to judge them, condemn them, and reprove them, for the corruption of their natures, and the viciousness of their lives, while they lived after the manner of the heathen or the mere natural man; and that, having thus mortified their sins, they might live according to God, a new and spiritual life. Take it thus; and thence learn,
|
||||
1. The mortifying of our sins and living to God are the expected effects of the gospel preached to us.
|
||||
2. God will certainly reckon with all those who have had the gospel preached to them, but without these good effects produced by it. God is ready to judge all those who have received the gospel in vain.
|
||||
3. It is no matter how we are judged according to men in the flesh, if we do but live according to God in the Spirit.
|
||||
|
||||
# Sobriety, Watchfulness, and Charity; Improvement of Talents. (a. d. 66.)
|
||||
|
||||
## Verses: 7 - 11
|
||||
7 But the end of all things is at hand: be ye therefore sober, and watch unto prayer. 8 And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. 9 Use hospitality one to another without grudging. 10 As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. 11 If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.
|
||||
|
||||
We have here an awful position or doctrine, and an inference drawn from it. The position is that the *end of all things is at hand.* The miserable destruction of the Jewish church and nation foretold by our Saviour is now very near; consequently, the time of their persecution and your sufferings is but very short. Your own life and that of your enemies will soon come to their utmost period. Nay, the world itself will not continue very long. The conflagration will put an end to it; and all things must be swallowed up in an endless eternity. The inference from this comprises a series of exhortations.
|
||||
|
||||
1. To sobriety and watchfulness: "*Be you therefore sober,* [[1 Peter 4#7]]. Let the frame and temper of your minds be grave, stayed, and solid; and observe strict temperance and sobriety in the use of all worldly enjoyments. Do not suffer yourselves to be caught with your former sins and temptations, [[1 Peter 4#3]]. *An watch unto prayer.* Take care that you be continually in a calm sober disposition, fit for prayer; and that you be frequent in prayers, lest this end come upon you unawares," [[Luke 21#34]]; [[Matthew 26#40..41]]. Learn,
|
||||
1. The consideration of our approaching end is a powerful argument to make us sober in all worldly matters, and earnest in religious affairs.
|
||||
2. Those who would pray to purpose must *watch unto prayer.* They must watch over their own spirits, watch all fit opportunities, and do their duty in the best manner they can.
|
||||
3. The right ordering of the body is of great use to promote the good of the soul. When the appetites and inclinations of the body are restrained and governed by God's word and true reason, and the interests of the body are submitted to the interests and necessities of the soul, then it is not the soul's enemy, but its friend and helper.
|
||||
2. To charity: *And above all things have fervent charity among yourselves,* [[1 Peter 4#8]]. Here is a noble rule in Christianity. Christians ought to love one another, which implies an affection to their persons, a desire of their welfare, and a hearty endeavour to promote it. This mutual affection must not be cold, but fervent, that is, sincere, strong, and lasting. This sort of earnest affection is recommended *above all things,* which shows the importance of it, [[Colossians 3#14]]. It is greater than faith or hope, [[1 Corinthians 13#13]]. One excellent effect of it is that it will *cover a multitude of sins.* Learn,
|
||||
1. There ought to be in all Christians a more fervent charity towards one another than towards other men: *Have charity among yourselves.* He does not say for pagans, for idolaters, or for apostates, but among yourselves. *Let brotherly love continue,* [[Hebrews 13#1]]. There is a special relation between all sincere Christians, and a particular amiableness and good in them, which require special affection.
|
||||
2. It is not enough for Christians not to bear malice, nor to have common respect for one another, they must intensely and fervently love each other.
|
||||
3. It is the property of true charity *to cover a multitude of sins.* It inclines people to forgive and forget offences against themselves, to cover and conceal the sins of others, rather than aggravate them and spread them abroad. It teaches us to love those who are but weak, and who have been guilty of many evil things before their conversion; and it prepares for mercy at the hand of God, who hath promised to forgive those that forgive others, [[Matthew 6#14]].
|
||||
3. To hospitality, [[1 Peter 4#9]]. The hospitality here required is a free and kind entertainment of strangers and travellers. The proper objects of Christian hospitality are one another. The nearness of their relation, and the necessity of their condition in those times of persecution and distress, obliged Christians to be hospitable one to another. Sometimes Christians were spoiled of all they had, and were driven away to distant countries for safety. In this case they must starve if their fellow-christians would not receive them. Therefore it was a wise and necessary rule which the apostle here laid down. It is elsewhere commanded, [[Hebrews 13#1..2]]; [[Romans 12#13]]. The manner of performing this duty is this: it must be done in an easy, kind, handsome manner, *without grudging* or grumbling at the expense or trouble. Learn,
|
||||
1. Christians ought not only to be charitable, but hospitable, one to another.
|
||||
2. Whatever a Christian does by way of charity or of hospitality, he ought to do it cheerfully, and without grudging. *Freely you have received, freely give.*
|
||||
4. To the improvement of talents, [[1 Peter 4#11]].
|
||||
1. The rule is that whatever gift, ordinary or extraordinary, whatever power, ability, or capacity of doing good is given to us, we should minister, or do service, with the same *one to another,* accounting ourselves not masters, but only *stewards of the manifold grace,* or the various gifts, of God. Learn,
|
||||
1. Whatever ability we have of doing good we must own it to be the gift of God and ascribe it to his grace.
|
||||
2. Whatever gifts we have received, we ought to look upon them as received for the use one of another. We must not assume them to ourselves, nor hide them in a napkin, but do service with them *one to another* in the best manner we are able.
|
||||
3. In receiving and using the manifold gifts of God we must look upon ourselves as stewards only, and act accordingly. The talents we are entrusted with are our Lord's goods, and must be employed as he directs. And it is required in a steward that he be found faithful.
|
||||
2. The apostle exemplifies his direction about gifts in two particulars-- speaking and ministering, concerning which he gives these rules:--
|
||||
1. *If any man,* whether a minister in public or a Christian in private conference, *speak* or teach, he must do it *as the oracles of God,* which direct us as to the matter of our speech. What Christians in private, or ministers in public, teach and speak must be the pure word and oracles of God. As to the manner of speaking, it must be with the seriousness, reverence, and solemnity, that become those holy and divine oracles.
|
||||
2. *If any man minister,* either as a deacon, distributing the alms of the church and taking care of the poor, or as a private person, by charitable gifts and contributions, *let him do it as of the ability which God giveth.* He who has received plenty and ability from God ought to minister plentifully, and according to his ability. These rules ought to be followed and practised for this end, *that God in all things,* in all your gifts, ministrations, and services, may be glorified, *that others may see your good works, and glorify your Father who is in heaven* ([[Matthew 5#16]]), *through Jesus Christ,* who has procured and given these gifts to men ([[Ephesians 4#8]]), and through whom alone we and our services are accepted of God ([[Hebrews 13#15]]), to whom, Jesus Christ, *be praise and dominion for ever and ever. Amen.* Learn, *First,* It is the duty of Christians in private, as well as ministers in public, to speak to one another of the things of God, [[Malachi 3#16]]; [[Ephesians 4#29]]; [[Psalms 145#10..12]]. *Secondly,* It highly concerns all preachers of the gospel to keep close to the word of God, and to treat that word as becomes the oracles of God. *Thirdly,* Christians must not only do the duty of their place, but they must do it with vigour, and according to the best of their abilities. The nature of a Christian's work, which is high work and hard work, the goodness and kindness of the Master, and the excellency of the reward, all require that our endeavours should be serious and vigorous, and that whatever we are called to do for the honour of God and the good of others we should do it with all our might. *Fourthly,* In all the duties and services of life we should aim at the glory of God as our chief end; all other views must be subservient to this, which would sanctify our common actions and affairs, [[1 Corinthians 10#31]]. *Fifthly,* God is not glorified by any thing we do if we do not offer it to him through the mediation and merits of Jesus Christ. *God in all things must be glorified through Jesus Christ,* who is the only way to the Father. *Sixthly,* The apostle's adoration of Jesus Christ, and ascribing unlimited and everlasting praise and dominion to him, prove that Jesus Christ is the most high God, over all blessed for evermore. Amen.
|
||||
|
||||
# Fortitude and Circumspection; Advice to Suffering Christians. (a. d. 66.)
|
||||
|
||||
## Verses: 12 - 19
|
||||
12 Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: 13 But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. 14 If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. 15 But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters. 16 Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf. 17 For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 18 And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? 19 Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.
|
||||
|
||||
The frequent repetition of counsel and comfort to Christians, considered as sufferers, in every chapter of this epistle, shows that the greatest danger these new converts were in arose from the persecutions to which their embracing Christianity exposed them. The good behaviour of Christians under sufferings is the most difficult part of their duty, but yet necessary both for the honour of Christ and their own comfort; and therefore the apostle, having extorted them in the former part of this chapter to the great duty of mortification, comes here to direct them in the necessary duty of patience under sufferings. An unmortified spirit is very unfit to bear trials. Observe,
|
||||
|
||||
1. The apostle's kind manner of address to these poor despised Christians: they were his *beloved,*[[1 Peter 4#9]].
|
||||
2. His advice to them, relating to their sufferings, which is,
|
||||
1. That they should not think them strange, nor be surprised at them, as if some unexpected event befel them; for,
|
||||
1. Though they be sharp and fiery, yet they are designed only to try, not to ruin them, to try their sincerity, strength, patience, and trust in God. On the contrary, they ought rather to rejoice under their sufferings, because theirs may properly be called Christ's sufferings. They are of the same kind, and for the same cause, that Christ suffered; they make us conformable to him; he suffers in them, and feels in our infirmities; and, if we be partakers of his sufferings, we shall also be make *partakers of his glory,* and shall meet him with exceeding joy at his great appearing to judge his enemies, and crown his faithful servants, [[2 Thessalonians 1#7]], &c. Learn,
|
||||
1. True Christians love and own the children of God in their lowest and most distressing circumstances. The apostle owns these poor afflicted Christians, and calls them his beloved. True Christians never look more amiable one to another than in their adversities.
|
||||
2. There is no reason for Christians to think strange, or to wonder, at the unkindnesses and persecutions of the world, because they are forewarned of them. Christ himself endured them; and forsaking all, denying ourselves, are the terms upon which Christ accepts of us to be his disciples.
|
||||
3. Christians ought not only to be patient, but to rejoice, in their sharpest sorest sufferings for Christ, because they are tokens of divine favour; they promote the gospel and prepare for glory. Those who rejoice in their sufferings for Christ shall eternally triumph and rejoice with him in glory.
|
||||
2. From the fiery trial the apostle descends to a lower degree of persecution-- that of the tongue by slander and reproach, [[1 Peter 4#14]]. He supposes that this sort of suffering would fall to their lot: they would be reviled, evil-spoken of, and slandered for the name or sake of Christ. In such case he asserts, *Happy are you,* the reason of which is, "Because you have the spirit of God with you, to fortify and comfort you; and the Spirit of God is also the Spirit of glory, that will carry you through all, bring you off gloriously, and prepare and seal you up for eternal glory. This glorious Spirit *resteth upon you,* resideth with you, dwelleth in you, supporteth you, and is pleased with you; and is not this an unspeakable privilege? By your patience and fortitude in suffering, by your dependence upon the promises of God, and adhering to the word which the Holy Spirit hath revealed, *he is on your part glorified;* but by the contempt and reproaches cast upon you *the Spirit itself* is evil-spoken of and blasphemed." Learn,
|
||||
1. The best men and the best things usually meet with reproaches in the world. Jesus Christ and his followers, the Spirit of God and the gospel, are all evil-spoken of.
|
||||
2. The happiness of good people not only consists with, but even flows from their afflictions: *Happy are you.*
|
||||
3. That man who hath the Spirit of God resting upon him cannot be miserable, let his afflictions be ever so great: *Happy are you; for the Spirit of God,* &c.
|
||||
4. The blasphemies and reproaches which evil men cast upon good people are taken by the Spirit of God as cast upon himself: *On their part he is evil-spoken of.*
|
||||
5. When good people are vilified *for the name of Christ* his Holy Spirit is glorified in them.
|
||||
2. That they should take care they did not suffer justly, as evil-doers, [[1 Peter 4#15]]. One would think such a caution as this needless to such an excellent set of Christians as these were. But their enemies charged them with these and other foul crimes: therefore the apostle, when he was settling the rules of the Christian religion, thought these cautions necessary, forbidding every one of them to hurt the life or the estate and property of any one, or to do any sort of evil, or, without call and necessity, to play the *bishop in another man's charge,* or busy himself *in other men's matters.* To this caution he adds a direction, *that if any man suffer* for the cause of Christianity, and with a patient Christian spirit, he ought not to account it a shame, but an honour to him; and ought to glorify God who hath thus dignified him, [[1 Peter 4#16]]. Learn,
|
||||
1. The best of men need to be warned against the worst of sins.
|
||||
2. There is very little comfort in sufferings when we bring them upon ourselves by our own sin and folly. It is not the suffering, but the cause, that makes the martyr.
|
||||
3. We have reason to thank God for the honour if he calls us out to suffer for his truth and gospel, for our adherence to any of the doctrines or duties of Christianity.
|
||||
3. That their trials were now at hand, and they should stand prepared accordingly, [[1 Peter 4#17..18]].
|
||||
1. He tells them that the time had come when *judgment must begin at the house of God.* The usual method of Providence has been this: When God brings great calamities and sore judgments upon whole nations, he generally begins with his own people, [[Isaiah 10#12]]; [[Jeremiah 25#29]]; [[Ezekiel 9#6]]. "Such a time of universal calamity is now at hand, which was foretold by our Saviour, [[Matthew 24#9..10]]. This renders all the foregoing exhortations to patience necessary for you. And you have two considerations to support you."
|
||||
1. "That these judgments will but *begin* with you that are God's house and family, and will soon be over: your trials and corrections will not last long."
|
||||
2. "Your troubles will be but light and short, in comparison of what shall befal the wicked world, your own countrymen the Jews, and the infidels and idolatrous people among whom you live: *What shall the end be of those who obey not the gospel of God?*" Learn, *First,* The best of God's servants, his own household, have so much amiss in them as renders it fit and necessary that God should sometimes correct and punish them with his judgments: *Judgment begins at the house of God. Secondly,* Those who are the family of God have their worst things in this life. Their worst condition is tolerable, and will soon be over. *Thirdly,* Such persons or societies of men as *disobey the gospel of God* are not of his church and household, though possibly they may make the loudest pretensions. The apostle distinguishes the disobedient from the house of God. *Fourthly,* The sufferings of good people in this life are demonstrations of the unspeakable torments that are coming upon the disobedient and unbelieving: *What shall the end be of those that obey not the gospel?* Who can express or say how dreadful their end will be?
|
||||
2. He intimates the irremediable doom of the wicked: *If the righteous scarcely be saved, where shall the ungodly and sinner appear,* [[1 Peter 4#18]]. This whole verse is taken from [[Proverbs 11#31]], *Behold the righteous shall be recompensed in the earth; how much more the wicked and the sinner?* This the
|
||||
70. translates exactly as the apostle here quotes it. Hence we may learn,
|
||||
1. The grievous sufferings of good people in this world are sad presages of much heavier judgments coming upon impenitent sinners. But, if we take the salvation here in the highest sense, then we may learn,
|
||||
2. It is as much as the best can do to secure the salvation of their souls; there are so many sufferings, temptations, and difficulties to be overcome, so many sins to be mortified, the gate is so strait and the way so narrow, that it is as much as the righteous can do to be saved. Let the absolute necessity of salvation balance the difficulty of it. Consider, Your difficulties are greatest at first; God offers his grace and help; the contest will not last long; be but faithful to the death, *and God will give you the crown of life,* [[Revelation 2#10]].
|
||||
3. The ungodly and the sinner are unquestionably in a state of damnation. *Where shall they appear?* How will they stand before their Judge? Where can they show their heads? *If the righteous scarcely be saved,* the wicked must certainly perish.
|
||||
4. That when called to suffer, *according to the will of God,* they should look chiefly to the safety of their souls, which are put into hazard by affliction, and cannot be kept secure otherwise than by *committing them to God,* who will undertake the charge, if we commit them to him in well-doing; for he is their Creator, and has out of mere grace made many kind promises to them of eternal salvation, in which he will show himself faithful and true, [[1 Peter 4#19]]. Learn,
|
||||
1. All the sufferings that befal good people come upon them *according to the will of God.*
|
||||
2. It is the duty of Christians, in all their distresses, to look more to the keeping of their souls than to the preserving of their bodies. The soul is of greatest value, and yet in most danger. If suffering from without raise uneasiness, vexation, and other sinful and tormenting passions within, the soul is then the greatest sufferer. If the soul be not well kept, persecution will drive people to apostasy, [[Psalms 125#3]].
|
||||
3. The only way to keep the soul well is to commit it to God, in well-doing. Commit your souls to God by solemn dedication, prayer, and patient perseverance in well-doing, [[Romans 2#7]].
|
||||
4. Good people, when they are in affliction, have great encouragement to commit their souls to God, because he is their Creator, and faithful in all his promises.
|
||||
@ -0,0 +1,94 @@
|
||||
# Chapter Introduction
|
||||
|
||||
In which the apostle gives particular directions, first to the elders, how to behave themselves towards their flock ([[1 Peter 5#1..4]]); then to the younger, to be obedient and humble, and to cast their care upon God, [[1 Peter 5#5..7]]. He then exhorts all to sobriety, watchfulness against temptations, and stedfastness in the faith, praying earnestly for them; and so concludes his epistle with a solemn doxology, mutual salutations, and his apostolical benediction.
|
||||
|
||||
|
||||
# Advice to Elders. (a. d. 66.)
|
||||
|
||||
## Verses: 1 - 4
|
||||
1 The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: 2 Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; 3 Neither as being lords over God's heritage, but being ensamples to the flock. 4 And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.
|
||||
|
||||
Here we may observe,
|
||||
|
||||
1. The persons to whom this exhortation is given-- to the presbyters, pastors, and spiritual guides of the church, elders by office, rather than by age, ministers of those churches to whom he wrote this epistle.
|
||||
2. The person who gives this exhortation-- the apostle Peter: *I exhort;* and, to give force to this exhortation, he tells them he was their brother-presbyter or fellow-elder, and so puts nothing upon them but what he was ready to perform himself. He was also *a witness of the sufferings of Christ,* being with him in the garden, attending him to the palace of the high-priest, and very likely being a spectator of his suffering upon the cross, at a distance among the crowd, [[Acts 3#15]]. He adds that he was also *a partaker of the glory* that was in some degree revealed at the transfiguration ([[Matthew 17#1..3]]), and shall be completely enjoyed at the second coming of Jesus Christ. Learn,
|
||||
1. Those whose office it is to teach others ought carefully to study their own duty, as well as teach the people theirs.
|
||||
2. How different the spirit and behaviour of Peter were from that of his pretended successors! He does not command and domineer, but exhort. He does not claim sovereignty over all pastors and churches, nor style himself *prince of the apostles, vicar of Christ,* or *head of the church,* but values himself upon being an *elder.* All the apostles were elders, though every elder was not an apostle.
|
||||
3. It was the peculiar honour of Peter, and a few more, to be the witnesses of Christ's sufferings; but it is the privilege of all true Christians to be partakers of the glory that shall be revealed.
|
||||
3. The pastor's duty described, and the manner in which that duty ought to be performed. The pastoral duty is three-fold:--
|
||||
1. *To feed the flock,* by preaching to them the sincere word of God, and ruling them according to such directions and discipline as the word of God prescribes, both which are implied in this expression, *Feed the flock.* 2. The pastors of the church must *take the oversight thereof.* The elders are exhorted to do the office of bishops (as the word signifies), by personal care and vigilance over all the flock committed to their charge.
|
||||
3. They must be *examples to the flock,* and practise the holiness, self-denial, mortification, and all other Christian duties, which they preach and recommend to their people. These duties must be performed, *not by constraint,* not because you must do them, not from compulsion of the civil power, or the constraint of fear or shame, but from a willing mind that takes pleasure in the work: *not for filthy lucre,* or any emoluments and profits attending the place where you reside, or any perquisite belonging to the office, *but of a ready mind,* regarding the flock more than the fleece, sincerely and cheerfully endeavouring to serve the church of God; *neither as being lords over God's heritage,* tyrannizing over them by compulsion and coercive force, or imposing unscriptural and human inventions upon them instead of necessary duty, [[Matthew 20#25..26]]; [[2 Corinthians 1#24]]. Learn,
|
||||
1. The eminent dignity of the church of God, and all the true members of it. These poor, dispersed, suffering Christians were the flock of God. The rest of the world is a brutal herd. These are an orderly flock, redeemed to God by the great Shepherd, living in holy love and communion one with another, *according to the will of God.* They are also dignified with the title of God's *heritage* or *clergy,* his peculiar lot, chosen out of the common multitude for his own people, to enjoy his special favour and to do him special service. The word is never restricted in the New Testament to the ministers of religion.
|
||||
2. The pastors of the church ought to consider their people as *the flock of God, as God's heritage,* and treat them accordingly. They are not theirs, to be lorded over at pleasure; but they are God's people, and should be treated with love, meekness, and tenderness, for the sake of him to whom they belong.
|
||||
3. Those ministers who are either driven to the work by necessity or drawn to it by filthy lucre can never perform their duty as they ought, because they do not do it willingly, and with a ready mind.
|
||||
4. The best way a minister can take to engage the respect of a people is to discharge his own duty among them in the best manner that he can, and to be a constant example to them of all that is good.
|
||||
4. In opposition to that filthy lucre which many propose to themselves as their principal motive in undertaking and discharging the pastoral office, the apostle sets before them the crown of glory designed by the great shepherd, Jesus Christ, for all his faithful ministers. Learn,
|
||||
1. Jesus Christ is *the chief shepherd* of the whole flock and heritage of God. He bought them, and rules them; he defends and saves them for ever. He is also the chief shepherd over all inferior shepherds; they derive their authority from him, act in his name, and are accountable to him at last.
|
||||
2. This chief shepherd will appear, to judge all ministers and under-shepherds, to call them to account, whether they have faithfully discharged their duty both publicly and privately according to the foregoing directions.
|
||||
3. Those that are found to have done their duty shall have what is infinitely better than temporal gain; they shall receive from the grand shepherd a high degree of everlasting glory, *a crown of glory that fadeth not away.*
|
||||
|
||||
# Humility Recommended. (a. d. 66.)
|
||||
|
||||
## Verses: 5 - 7
|
||||
5 Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: 7 Casting all your care upon him; for he careth for you.
|
||||
|
||||
Having settled and explained the duty of the pastors or spiritual guides of the church, the apostle comes now to instruct the flock,
|
||||
|
||||
1. How to behave themselves to their ministers and to one another. He calls them *the younger,* as being generally younger than their grave pastors, and to put them in mind of their inferiority, the term younger being used by our Saviour to signify an inferior, [[Luke 22#26]]. He exhorts those that are younger and inferior to *submit themselves to the elder,* to give due respect and reverence to their persons, and to yield to their admonitions, reproof, and authority, enjoining and commanding what the word of God requires, [[Hebrews 13#17]]. As to one another, the rule is that they should all *be subject one to another,* so far as to receive the reproofs and counsels one of another, and be ready to *bear one another's burdens,* and perform all the offices of friendship and charity one to another; and particular persons should submit to the directions of the whole society, [[Ephesians 5#21]]; [[James 5#16]]. These duties of submission to superiors in age or office, and subjection to one another, being contrary to the proud nature and selfish interests of men, he advises them to *be clothed with humility.* "Let your minds, behaviour, garb, and whole frame, be adorned with humility, as the most beautiful habit you can wear; this will render obedience and duty easy and pleasant; but, if you be disobedient and proud, God will set himself to oppose and crush you; for *he resisteth the proud,* when he *giveth grace to the humble.*" Observe,
|
||||
1. Humility is the great preserver of peace and order in all Christian churches and societies, consequently pride is the great disturber of them, and the cause of most dissensions and breaches in the church.
|
||||
2. There is a mutual opposition between God and the proud, so the word signifies; they war against him, and he scorns them; *he resisteth the proud,* because they are like the devil, enemies to himself and to his kingdom among men, [[Proverbs 3#34]].
|
||||
3. Where God giveth grace to be humble, he will give more grace, more wisdom, faith, holiness, and humility. Hence the apostle adds: *Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time,* [[1 Peter 5#6]]. "Since God resisteth the proud, but giveth grace to the humble, therefore humble yourselves, not only one to another, but to the great God, whose judgments are coming upon the world, and must begin at the house of God ([[1 Peter 4#17]]); his hand is almighty, and can easily pull you down if you be proud, or exalt you if you be humble; and it will certainly do it, either in this life, if he sees it best for you, or at the day of general retribution." Learn,
|
||||
1. The consideration of the omnipotent hand of God should make us humble and submissive to him in all that he brings upon us.
|
||||
2. Humbling ourselves to God under his hand is the next way to deliverance and exaltation; patience under his chastisements, and submission to his pleasure, repentance, prayer, and hope in his mercy, will engage his help and release in due time, [[James 4#7]]; [[James 4#10]].
|
||||
2. The apostle, knowing that these Christians were already under very hard circumstances, rightly supposes that what he had foretold of greater hardships yet a coming might excite in them abundance of care and fear about the event of these difficulties, what the issue of them would be to themselves, their families, and the church of God; foreseeing this anxious care would be a heavy burden, and a sore temptation, he gives them the best advice, and supports it with a strong argument. His advice is to *cast all their care,* or *all care of themselves, upon God.* "Throw your cares, which are so cutting and distracting, which wound your souls and pierce your hearts, upon the wise and gracious providence of God; trust in him with a firm composed mind, *for he careth for you.* He is willing to release you of your care, and take the care of you upon himself. He will either avert what you fear, or support you under it. He will order all events to you so as shall convince you of his paternal love and tenderness towards you; and all shall be so ordered that no hurt, but good, shall come unto you," [[Matthew 6#25]]; [[Psalms 84#11]]; [[Romans 8#28]]. Learn,
|
||||
1. The best of Christians are apt to labour under the burden of anxious and excessive care; the apostle calls it, *all your care,* intimating that the cares of Christians are various and of more sorts than one: personal cares, family cares, cares for the present, cares for the future, cares for themselves, for others, and for the church.
|
||||
2. The cares even of good people are very burdensome, and too often very sinful; when they arise from unbelief and diffidence, when they torture and distract the mind, unfit us for the duties of our place and hinder our delightful service of God, they are very criminal.
|
||||
3. The best remedy against immoderate care is to *cast our care upon God,* and resign every event to the wise and gracious determination. A firm belief of the rectitude of the divine will and counsels calms the spirit of man. *We ceased, saying, The will of the Lord be done,* [[Acts 21#14]].
|
||||
|
||||
# Sobriety and Vigilance Enjoined. (a. d. 66.)
|
||||
|
||||
## Verses: 8 - 9
|
||||
8 Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9 Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.
|
||||
|
||||
Here the apostle does three things:--
|
||||
|
||||
1. He shows them their danger from an enemy more cruel and restless than even the worst of men, whom he describes,
|
||||
1. By his characters and names.
|
||||
1. He is an adversary: "*That adversary of yours;* not a common adversary, but an enemy that impleads you, and litigates against you in your grand depending cause, and aims at your very souls."
|
||||
2. *The devil, the grand accuser of all the brethren;* this title is derived from a word which signifies to strike through, or to stab. He would strike malignity into our natures and poison into our souls. If he could have struck these people with passion and murmuring in their sufferings, perhaps he might have drawn them to apostasy and ruin.
|
||||
3. He is *a roaring lion,* hungry, fierce, strong, and cruel, the fierce and greedy pursuer of souls.
|
||||
2. By his business: *He walks about, seeking whom he may devour;* his whole design is to devour and destroy souls. To this end he is unwearied and restless in his malicious endeavours; for he always, night and day, goes about studying and contriving whom he may ensnare to their eternal ruin.
|
||||
2. Hence he infers that it is their duty,
|
||||
1. To *be sober,* and to govern both the outward and the inward man by the rules of temperance, modesty, and mortification.
|
||||
2. To *be vigilant;* not secure or careless, but rather suspicious of constant danger from this spiritual enemy, and, under that apprehension, to be watchful and diligent to prevent his designs and save our souls.
|
||||
3. To resist him *stedfast in the faith.* It was the faith of these people that Satan aimed at; if he could overturn their faith, and draw them into apostasy, then he knew he should gain his point, and ruin their souls; therefore, to destroy their faith, he raises bitter persecutions, and sets the grand potentates of the world against them. This strong trial and temptation they must resist, by being well-grounded, resolute, and stedfast in the faith: to encourage them to this,
|
||||
3. He tells them that their care was not singular, for they knew that the like afflictions befel their brethren in all parts of the world, and that all the people of God were their fellow-soldiers in this warfare. Learn,
|
||||
1. All the great persecutions that ever were in the world were raised, spirited up, and conducted, by the devil; he is the grand persecutor, as well as *the deceiver and accuser, of the brethren;* men are his willing spiteful instruments, but he is the chief adversary that wars against Christ and his people, [[Genesis 3#15]]; [[Revelation 12#12]].
|
||||
2. The design of Satan in raising persecutions against the faithful servants of God is to bring them to apostasy, by reason of their sufferings, and so to destroy their souls.
|
||||
3. Sobriety and watchfulness are necessary virtues at all times, but especially in times of suffering and persecution. "You must moderate your affection to worldly things, or else Satan will soon overcome you."
|
||||
4. "If you would overcome Satan, as a tempter, an accuser, or a persecutor, you must resist him stedfast in the faith; if your faith give way, you are gone; therefore, *above all, take the shield of faith,*" [[Ephesians 6#16]].
|
||||
5. The consideration of what others suffer is proper to encourage us to bear our own share in any affliction: *The same afflictions are accomplished in your brethren.*
|
||||
|
||||
# The Apostle's Prayer. (a. d. 66.)
|
||||
|
||||
## Verses: 10 - 14
|
||||
10 But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. 11 To him be glory and dominion for ever and ever. Amen. 12 By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand. 13 The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son. 14 Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.
|
||||
|
||||
We come now to the conclusion of this epistle, which,
|
||||
|
||||
1. The apostle begins with a most weighty prayer, which he addresses to God as *the God of all grace,* the author and finisher of every heavenly gift and quality, acknowledging, on their behalf, that God had already called them to be partakers of that eternal glory, which, being his own, he had promised and settled upon them, through the merit and intercession of Jesus Christ. Observe,
|
||||
1. What he prays for on their account; not that they might be excused from sufferings, but that their sufferings might be moderate and short, and, *after they had suffered awhile,* that God would restore them to a settled and peaceable condition, and perfect his work in them-- that he would establish them against wavering, either in faith or duty, that he would strengthen those who were weak, and settle them upon Christ the foundation, so firmly that their union with him might be indissoluble and everlasting. Learn,
|
||||
1. All grace is from God; it is he who restrains, converts, comforts, and saves men by his grace.
|
||||
2. All who are called into a state of grace are called to partake of eternal glory and happiness.
|
||||
3. Those who are called to be heirs of eternal life through Jesus Christ must, nevertheless, suffer in this world, but their sufferings will be but for a little while.
|
||||
4. The perfecting, establishing, strengthening, and settling, of good people in grace, and their perseverance therein, is so difficult a work, that only the God of all grace can accomplish it; and therefore he is earnestly to be sought unto by continual prayer, and dependence upon his promises.
|
||||
2. His doxology, [[1 Peter 5#11]]. From this doxology we may learn that those who have obtained grace from the God of all grace should and will ascribe glory, dominion, and power, to him for ever and ever.
|
||||
2. He recapitulates the design of his writing this epistle to them ([[1 Peter 5#12]]), which was,
|
||||
1. To testify, and in the strongest terms to assure them, that the doctrine of salvation, which he had explained and they had embraced, was the true account of the grace of God, foretold by the prophets and published by Jesus Christ.
|
||||
2. To exhort them earnestly that, as they had embraced the gospel, they would continue stedfast in it, notwithstanding the arts of seducers, or the persecutions of enemies.
|
||||
1. The main thing that ministers ought to aim at in their labours is to convince their people of the certainty and excellency of the Christian religion; this the apostles did *exhort and testify* with all their might.
|
||||
2. A firm persuasion that we are in the true way to heaven will be the best motive to stand fast, and persevere therein.
|
||||
3. He recommends *Silvanus,* the person by whom he sent them this brief epistle, as a brother whom he esteemed faithful and friendly to them, and hoped they would account him so, though he was a ministers of the uncircumcision. Observe, An honourable esteem of the ministers of religion tends much to the success of their labours. When we are convinced they are faithful, we shall profit more by their ministerial services. The prejudices that some of these Jews might have against Silvanus, as a minister of the Gentiles, would soon wear off when they were once convinced that he was a faithful brother.
|
||||
4. He closes with salutations and a solemn benediction. Observe,
|
||||
1. Peter, being at Babylon in Assyria, when he wrote this epistle (whither he travelled, as the apostle of the circumcision, to visit that church, which was the chief of the dispersion), sends the salutation of that church to the other churches to whom he wrote ([[1 Peter 5#13]]), telling them that God had *elected* or chosen the Christians at Babylon out of the world, to be his church, and to partake of eternal salvation through Christ Jesus, together with them and all other faithful Christians, [[1 Peter 1#2]]. In this salutation he particularly joins Mark the evangelist, who was then with him, and who was his son in a spiritual sense, being begotten by him to Christianity. Observe, All the churches of Jesus Christ ought to have a most affectionate concern one for another; they should love and pray for one another, and be as helpful one to another as they possibly can.
|
||||
2. He exhorts them to fervent love and charity one towards another, and to express this by giving *the kiss of peace* ([[1 Peter 5#14]]), according to the common custom of those times and countries, and so concludes with a benediction, which he confines to those *that are in Christ Jesus,* united to him by faith and sound members of his mystical body. The blessing he pronounces upon them is *peace,* by which he means all necessary good, all manner of prosperity; to this he adds his *amen,* in token of his earnest desire and undoubted expectation that the blessing of peace would be the portion of all the faithful.
|
||||
@ -0,0 +1,15 @@
|
||||
# Chapter Introduction
|
||||
|
||||
Completed by Zech. Merrill.
|
||||
|
||||
**AN**
|
||||
|
||||
|
||||
# W I T H P R A C T I C A L O B S E R V A T I O N S,
|
||||
Two epistles we have enrolled in the sacred canon of the scripture written by Peter, who was a most eminent apostle of Jesus Christ, and whose character shines brightly as it is described in the four Gospels and in the Acts of the Apostles, but, as it is painted by the papists and legendary writers, it represents a person of extravagant pride and ambition. It is certain from scripture that Simon Peter was one of the first of those whom our Lord called to be his disciples and followers, that he was a person of excellent endowments, both natural and gracious, of great parts and ready elocution, quick to apprehend and bold to execute whatever he knew to be his duty. When our Saviour called his apostles, and gave them their commission, he nominated him first in the list; and by his behaviour towards him he seems to have distinguished him as a special favourite among the twelve. Many instances of our Lord's affection to him, both during his life and after his resurrection, are upon record. But there are many things confidently affirmed of this holy man that are directly false: as, That he had a primacy and superior power over the rest of the apostles-- that he was more than their equal-- that he was their prince, monarch, and sovereign-- and that he exercised a jurisdiction over the whole college of the apostles: moreover, That he as the sole and universal pastor over all the Christian world, the only vicar of Christ upon earth-- that he was for above twenty years bishop of Rome-- that the popes of Rome succeed to St. Peter, and derive from him a universal supremacy and jurisdiction over all churches and Christians upon earth-- and that all this was by our Lord's ordering and appointment; whereas Christ never gave him any pre-eminence of this kind, but positively forbade it, and gave precepts to the contrary. The other apostles never consented to any such claim. Paul declares himself *not a whit behind the very chief apostles,* [[2 Corinthians 11#5]]; [[2 Corinthians 12#11]]. Here is no exception of Peter's superior dignity, whom Paul took the freedom to blame, and *withstood him to the face,* [[Galatians 2#11]]. And Peter himself never assumed any thing like it, but modestly styles himself an *apostle of Jesus Christ;* and, when he writes to the presbyters of the church, he humbly places himself in the same rank with them: *The elders who are among you I exhort, who am also an elder,* [[1 Peter 5#1]]. See Dr. Barrow on the pope's supremacy.
|
||||
|
||||
The design of this first epistle is,
|
||||
|
||||
1. To explain more fully the doctrines of Christianity to these newly-converted Jews.
|
||||
2. To direct and persuade them to a holy conversation, in the faithful discharge of all personal and relative duties, whereby they would secure their own peace and effectually confute the slanders and reproaches of their enemies.
|
||||
3. To prepare them for sufferings. This seems to be his principal intention; for he has something to this purport in every chapter, and does, by a great variety of arguments, encourage them to patience and perseverance in the faith, lest the persecutions and sad calamities that were coming upon them should prevail with them to apostatize from Christ and the gospel. It is remarkable that you find not so much as one word savouring of the spirit and pride of a pope in either of these epistles.
|
||||
@ -0,0 +1,83 @@
|
||||
# Chapter Introduction
|
||||
|
||||
The history of Samuel here begins as early as that of Samson did, even before he was born, as afterwards the history of John the Baptist and our blessed Saviour. Some of the scripture-worthies drop out of the clouds, as it were, and their first appearance is in their full growth and lustre. But others are accounted for from the birth, and from the womb, and from the conception. What God says of the prophet Jeremiah is true of all: "Before I formed thee in the belly I knew thee," [[Jeremiah 1#5]]. But some great men were brought into the world with more observation than others, and were more early distinguished from common persons, as Samuel for one. God, in this matter, acts as a free agent. The story of Samson introduces him as a child of promise, [[Judges 13#1..25]]. But the story of Samuel introduces him as a child of prayer. Samson's birth was foretold by an angel to his mother; Samuel was asked of God by his mother. Both together intimate what wonders are produced by the word and prayer. Samuel's mother was Hannah, the principal person concerned in the story of this chapter.
|
||||
|
||||
1. Here is her affliction-- she was childless, and this affliction aggravated by her rival's insolence, but in some measure balanced by her husband's kindness, [[1 Samuel 1#1..8]].
|
||||
2. The prayer and vow she made to God under this affliction, in which Eli the high priest at first censured her, but afterwards encouraged her, [[1 Samuel 1#9..18]].
|
||||
3. The birth and nursing of Samuel, [[1 Samuel 1#19..23]].
|
||||
4. The presenting of him to the Lord, [[1 Samuel 1#24..28]].
|
||||
|
||||
# Parentage of Samuel; Elkanah, Hannah, and Peninnah. (b. c. 1140.)
|
||||
|
||||
## Verses: 1 - 8
|
||||
1 Now there was a certain man of Ramathaim-zophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite: 2 And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children. 3 And this man went up out of his city yearly to worship and to sacrifice unto the Lord of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the Lord, were there. 4 And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions: 5 But unto Hannah he gave a worthy portion; for he loved Hannah: but the Lord had shut up her womb. 6 And her adversary also provoked her sore, for to make her fret, because the Lord had shut up her womb. 7 And as he did so year by year, when she went up to the house of the Lord, so she provoked her; therefore she wept, and did not eat. 8 Then said Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons?
|
||||
|
||||
We have here an account of the state of the family into which Samuel the prophet was born. His father's name was Elkanah, a Levite, and of the family of the Kohathites (the most honourable house of that tribe) as appears, [[1 Chronicles 6#33..34]]. His ancestor Zuph was an Ephrathite, that is, of Bethlehem-Judah, which was called *Ephrathah,* [[Ruth 1#2]]. There this family of the Levites was first seated, but one branch of it, in process of time, removed to Mount Ephraim, from which Elkanah descended. Micah's Levite came from Bethlehem to Mount Ephraim, [[Judges 17#8]]. Perhaps notice is taken of their being originally Ephrathites to show their alliance to David. This Elkanah lived at Ramah, or Ramathaim, which signifies *the double Ramah,* the higher and lower town, the same with Arimathea of which Joseph was, here called *Ramathaim-zophim.* Zophim signifies *watchmen;* probably they had one of the schools of the prophets there, for prophets are called *watchmen:* the Chaldee paraphrase calls Elkanah *a disciple of the prophets.* But it seems to me that it was in Samuel that prophecy revived, before his time there being, for a great while, no open vision, [[1 Samuel 3#1]]. Nor is there any mention of a prophet of the Lord from Moses to Samuel, except [[Judges 6#8]]. So that we have no reason to think that there was any nursery or college of prophets here till Samuel himself founded one, [[1 Samuel 19#19..20]]. This is the account of Samuel's parentage, and the place of his nativity. Let us now take notice of the state of the family.
|
||||
|
||||
1. It was a devout family. All the families of Israel should be so, but Levites' families in a particular manner. Ministers should be patterns of family religion. Elkanah went up at the solemn feasts to the tabernacle at Shiloh, to *worship and to sacrifice to the Lord of hosts.* I think this is the first time in scripture that God is called *the Lord of hosts*-- *Jehovah Sabaoth,* a name by which he was afterwards very much called and known. Probably Samuel the prophet was the first that used this title of God, for the comfort of Israel, when in his time their hosts were few and feeble and those of their enemies many and mighty; then it would be a support to them to think that the God they served was Lord of hosts, of all the hosts both of heaven and earth; of them he has a sovereign command, and makes what use he pleases of them. Elkanah was a country Levite, and, for aught that appears, had not any place or office which required his attendance at the tabernacle, but he went up as a common Israelite, with his own sacrifices, to encourage his neighbours and set them a good example. When he sacrificed he worshipped, joining prayers and thanksgivings with his sacrifices. In this course of religion he was constant, for he went up yearly. And that which made it the more commendable in him was,
|
||||
1. That there was a general decay and neglect of religion in the nations. Some among them worshipped other gods, and the generality were remiss in the service of the God of Israel, and yet Elkanah kept his integrity; whatever others did, his resolution was that he and his house should serve the Lord.
|
||||
2. That Hophni and Phinehas, the sons of Eli, were the men that were now chiefly employed in the service of the house of God; and they were men that conducted themselves very ill in their place, as we shall find afterwards; yet Elkanah went up to sacrifice. God had then tied his people to one place and one altar, and forbidden them, under any pretence whatsoever, to worship elsewhere, and therefore, in pure obedience to that command, he attended at Shiloh. If the priests did not do their duty, he would do his. Thanks be to God, we, under the gospel, are not tied to any one place or family; but the pastors and teachers whom the exalted Redeemer has given to his church are those only whose ministration tends to the *perfecting of the saints* and the *edifying of the body of Christ,* [[Ephesians 4#11..12]]. None have dominion over our faith; but our obligation is to those that are the helpers of our holiness and joy, not to any that by their scandalous immoralities, like Hophni and Phinehas, make the sacrifices of the Lord to be abhorred, though still the validity and efficacy of the sacraments depend not on the purity of him that administers them.
|
||||
2. Yet it was a divided family, and the divisions of it carried with them both guilt and grief. Where there is piety, it is a pity but there should be unity. The joint-devotions of a family should put an end to divisions in it.
|
||||
1. The original cause of this division was Elkanah's marrying two wives, which was a transgression of the original institution of marriage, to which our Saviour reduces it. [[Matthew 19#5]]; [[Matthew 19#8]], *From the beginning it was not so.* It made mischief in Abraham's family, and Jacob's, and here in Elkanah's. How much better does the law of God provide for our comfort and ease in this world than we should, if we were left to ourselves! It is probable that Elkanah married Hannah first, and, because he had not children by her so soon as he hoped, he married Peninnah, who bore him children indeed, but was in other things a vexation to him. Thus are men often beaten with rods of their own making.
|
||||
2. That which followed upon this error was that the two wives could not agree. They had different blessings: Peninnah, like Leah, was fruitful and had many children, which should have made her easy and thankful, though she was but a second wife, and was less beloved; Hannah, like Rachel, was childless indeed, but she was very dear to her husband, and he took all occasions to let both her and others know that she was so, and many a *worthy portion he gave her* ([[1 Samuel 1#5]]), and this should have made her easy and thankful. But they were of different tempers: Peninnah could not bear the blessing of fruitfulness, but she grew haughty and insolent; Hannah could not bear the affliction of barrenness, but she grew melancholy and discontented: and Elkanah had a difficult part to act between them.
|
||||
1. Elkanah kept up his attendance at God's altar notwithstanding this unhappy difference in his family, and took his wives and children with him, that, if they could not agree in other things, they might agree to worship God together. If the devotions of a family prevail not to put an end to its divisions, yet let not the divisions put a stop to the devotions.
|
||||
2. He did all he could to encourage Hannah, and to keep up her spirits under her affliction, [[1 Samuel 1#4..5]]. At the feast he offered peace-offerings, to supplicate for peace in his family; and when he and his family were to eat their share of the sacrifice, in token of their communion with God and his altar, though he carved to Peninnah and her children competent portions, yet to Hannah he gave a worthy portion, the choicest piece that came to the table, the piece (whatever it was) that used to be given on such occasions to those that were most valued; this he did in token of his love to her, and to give all possible assurances of it. Observe,
|
||||
1. Elkanah loved his wife never the less for her being barren. *Christ loves his church,* notwithstanding her infirmities, her barrenness; and *so ought men to love their wives,*[[Ephesians 5#25]]. To abate our just love to any relation for the sake of any infirmity which they cannot help, and which is not their sin but their affliction, is to make God's providence quarrel with his precept, and very unkindly to add affliction to the afflicted.
|
||||
2. He studied to show his love so much the more because she was afflicted, insulted, and low-spirited. It is wisdom and duty to support the weakest, and to hold up those that are run down.
|
||||
3. He showed his great love to her by the share he gave her of his peace-offerings. Thus we should testify our affection to our friends and relations, by abounding in prayer for them. The better we love them the more room let us give them in our prayers.
|
||||
3. Peninnah was extremely peevish and provoking.
|
||||
1. She upbraided Hannah with her affliction, despised her because she was barren, and gave her taunting language, as one whom Heaven did not favour.
|
||||
2. She envied the interest she had in the love of Elkanah, and the more kind he was to her the more was she exasperated against her, which was all over base and barbarous.
|
||||
3. She did this most when they *went up to the house of the Lord,* perhaps because then they were more together than at other times, or because then Elkanah showed his affection most to Hannah. But it was very sinful at such a time to show her malice, when pure hands were to be lifted up at God's altar without wrath and quarrelling. It was likewise very unkind at that time to vex Hannah, not only because then they were in company, and others would take notice of it, but then Hannah was to mind her devotions, and desired to be most calm and composed, and free from disturbance. The great adversary to our purity and peace is then most industrious to ruffle us when we should be most composed. When the *sons of God* come to *present themselves before the Lord Satan* will be sure to *come among them,* [[Job 1#6]].
|
||||
4. She continued to do this from year to year, not once or twice, but it was her constant practice; neither deference to her husband nor compassion to Hannah could break her of it.
|
||||
5. That which she designed was to make her fret, perhaps in hopes to break her heart, that she might possess her husband's heart solely, or because she took a pleasure in her uneasiness, nor could Hannah gratify her more than by fretting. Note, It is an evidence of a base disposition to delight in grieving those that are melancholy and of a sorrowful spirit, and in putting those out of humour that are apt to fret and be uneasy. We ought to bear one another's burdens, not add to them.
|
||||
4. Hannah (poor woman) could not hear the provocation: *She wept, and did not eat,* [[1 Samuel 1#7]]. It made her uneasy to herself and to all her relations. She did not eat of the feast; her trouble took away her appetite, made her unfit for any company, and a jar in the harmony of family-joy. It was of the *feast upon the sacrifice* that she *did not eat,* for they were not to *eat of the holy things in their mourning,* [[Deuteronomy 26#14]]; [[Leviticus 10#19]]. Yet it was her infirmity so far to give way to the sorrow of the world as to unfit herself for holy joy in God. Those that are of a fretful spirit, and are apt to lay provocations too much to heart, are enemies to themselves, and strip themselves very much of the comforts both of life and godliness. We find that God took notice of this ill effect of discontents and disagreements in the conjugal relation, that the parties aggrieved *covered the altar of the Lord with tears, insomuch that he regarded not the offering,*[[Malachi 2#13]].
|
||||
5. Elkanah said what he could to her to comfort her. She did not upbraid him with his unkindness in marrying another wife as Sarah did, nor did she render to Peninnah railing for railing, but took the trouble wholly to herself, which made her an object of much compassion. Elkanah showed himself extremely grieved at her grief ([[1 Samuel 1#8]]): *Hannah, why weepest thou?*
|
||||
1. He is much disquieted to see her thus overwhelmed with sorrow. Those that by marriage are made one flesh ought thus far to be of one spirit too, to share in each other's troubles, so that one cannot be easy while the other is uneasy.
|
||||
2. He gives her a loving reproof for it: *Why weepest thou? And why is thy heart grieved?* As many as God loves he rebukes, and so should we. He puts her upon enquiring into the cause of her grief. Though she had just reason to be troubled, yet let her consider whether she had reason to be troubled to such a degree, especially so much as to be taken off by it from eating of the holy things. Note, Our sorrow upon any account is sinful and inordinate when it diverts us from our duty to God and embitters our comfort in him, when it makes us unthankful for the mercies we enjoy and distrustful of the goodness of God to us in further mercies, when it casts a damp upon our joy in Christ, and hinders us from doing the duty and taking the comfort of our particular relations.
|
||||
3. He intimates that nothing should be wanting on his part to balance her grief: "*Am not I better to thee than ten sons?* Thou knowest thou hast my entire affection, and let that comfort thee." Note, We ought to take notice of our comforts, to keep us from grieving excessively for our crosses; for our crosses we deserve, but our comforts we have forfeited. If we would keep the balance even, we must look at that which is for us, as well as at that which is against us, else we are unjust to Providence and unkind to ourselves. *God hath set the one over-against the other* ([[Ecclesiastes 7#14]]) and so should we.
|
||||
|
||||
# Hannah's Prayer. (b. c. 1140.)
|
||||
|
||||
## Verses: 9 - 18
|
||||
9 So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon a seat by a post of the temple of the Lord. 10 And she was in bitterness of soul, and prayed unto the Lord, and wept sore. 11 And she vowed a vow, and said, O Lord of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the Lord all the days of his life, and there shall no razor come upon his head. 12 And it came to pass, as she continued praying before the Lord, that Eli marked her mouth. 13 Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken. 14 And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee. 15 And Hannah answered and said, No, my lord, I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the Lord. 16 Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto. 17 Then Eli answered and said, Go in peace: and the God of Israel grant thee thy petition that thou hast asked of him. 18 And she said, Let thine handmaid find grace in thy sight. So the woman went her way, and did eat, and her countenance was no more sad.
|
||||
|
||||
Elkanah had gently reproved Hannah for her inordinate grief, and here we find the good effect of the reproof.
|
||||
|
||||
1. It brought her to her meat. She ate and drank, [[1 Samuel 1#9]]. She did not harden herself in sorrow, nor grow sullen when she was reproved for it; but, when she perceived her husband uneasy that she did not come and eat with them, she cheered up her own spirits as well as she could, and came to table. It is as great a piece of self-denial to control our passions as it is to control our appetites.
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2. It brought her to her prayers. It put her upon considering, "Do I well to be angry? Do I well to fret? What good does it do me? Instead of binding the burden thus upon my shoulders, had I not better easy myself of it, and cast it upon the Lord by prayer?" Elkanah had said, *Am not I better to thee than ten sons?* which perhaps occasioned her to think within herself, "Whether *he* be so or no, *God* is, and therefore to him will I apply, and before him will I pour out my complaint, and try what relief that will give me." If ever she will make a more solemn address than ordinary to the throne of grace upon this errand, now is the time. They are at Shiloh, at the door of the tabernacle, where God had promised to meet his people, and which was the *house of prayer.* They had recently offered their peace-offerings, to obtain the favour of God and all good and in token of their communion with him; and, taking the comfort of their being accepted of him, they had feasted upon the sacrifice; and now it was proper to put up her prayer in virtue of that sacrifice, for the peace-offerings, for by it not only atonement is made for sin, but the audience and acceptance of our prayers and an answer of peace to them are obtained for us: to that sacrifice, in all our supplications, we must have an eye. Now concerning Hannah's prayer we may observe,
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1. The warm and lively devotion there was in it, which appeared in several instances, for our direction in prayer.
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1. She improved the present grief and trouble of her spirit for the exciting and quickening of her pious affections in prayer: *Being in bitterness of soul, she prayed,* [[1 Samuel 1#10]]. This good use we should make of our afflictions, they should make us the more lively in our addresses to God. Our blessed Saviour himself, *being in an agony, prayed more earnestly,* [[Luke 22#44]].
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2. She mingled tears with her prayers. It was not a dry prayer: she wept sore. Like a true Israelite, she *wept and made supplication* ([[Hosea 12#4]]), with an eye to the tender mercy of our God, who knows the troubled soul. The prayer came from her heart, as the tears from her eyes.
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3. She was very particular, and yet very modest, in her petition. She begged a child, a man-child, that it might be fit to serve in the tabernacle. God gives us leave, in prayer, not only to ask good things in general, but to mention that special good thing which we most need and desire. Yet she says not, as Rachel, *Give me children,* [[Genesis 30#1]]. She will be very thankful for *one.*
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4. She made a solemn vow, or promise, that if God would give her a son she would *give him up to God,* [[1 Samuel 1#11]]. He would be by birth a Levite, and so devoted to the service of God, but he should be by her vow a Nazarite, and his very childhood should be sacred. It is probable she had acquainted Elkanah with her purpose before, and had had his consent and approbation. Note, Parents have a right to dedicate their children to God, as living sacrifices and spiritual priests; and an obligation is thereby laid upon them to serve God faithfully *all the days of their life.* Note further, It is very proper, when we are in pursuit of any mercy, to bind our own souls with a bond, that, if God give it us, we will devote it to his honour and cheerfully use it in his service. Not that hereby we can pretend to merit the gift, but thus we are qualified for it and for the comfort of it. In hope of mercy, let us promise duty.
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5. She spoke all this so softly that none could hear her. Her lips moved, but *her voice was not heard,* [[1 Samuel 1#13]]. Hereby she testified her belief of God's knowledge of the heart and its desires. Thoughts are words to him, nor is he one of those gods that must be *cried aloud to,* [[1 Kings 18#27]]. It was likewise an instance of her humility and holy shamefacedness in her approach to God. She was none of those that *made her voice to be heard on high,* [[Isaiah 58#4]]. It was a secret prayer, and therefore, though made in a public place, yet was thus made secretly, and not, as the Pharisees prayed, *to be seen of men.* It is true prayer is not a thing we have reason to be ashamed of, but we must avoid all appearances of ostentation. Let what passes between God and our souls be kept to ourselves.
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2. The hard censure she fell under for it. Eli was now high priest, and judge in Israel; he sat upon a seat in the temple, to oversee what was done there, [[1 Samuel 1#9]]. The tabernacle is here called the *temple,* because it was now fixed, and served all the purposes of a temple. There Eli sat to receive addresses and give direction, and somewhere (it is probable in a private corner) he espied Hannah at her prayers, and by her unusual manner fancied she was drunken, and spoke to her accordingly ([[1 Samuel 1#14]]): *How long wilt thou be drunken?*-- the very imputation that Peter and the apostles fell under when the Holy Ghost *gave them utterance,* [[Acts 2#13]]. Perhaps in this degenerate age it was no strange thing to see drunken women at the door of the tabernacle; for otherwise, one would think, the vile lust of Hophni and Phinehas could not have found so easy a prey there, [[1 Samuel 2#22]]. Eli took Hannah for one of these. It is one bad effect of the abounding of iniquity, and its becoming fashionable, that it often gives occasion to suspect the innocent. When a disease is epidemical every one is suspected to be tainted with it. Now,
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1. This was Eli's fault; and a great fault it was to pass so severe a censure without better observation or information. If his own eyes had already become dim, he should have employed those about him to enquire. Drunkards are commonly noisy and turbulent, but this poor woman was silent and composed. His fault was the worse that he was the priest of the Lord, who should have had *compassion on the ignorant,* [[Hebrews 5#2]]. Note, It ill becomes us to be rash and hasty in our censures of others, and to be forward to believe people guilty of bad things, while either the matter of fact on which the censure is grounded is doubtful and unproved or is capable of a good construction. Charity commands us to hope the best concerning all, and forbids censoriousness. Paul had very good information when he did but *partly believe* ([[1 Corinthians 11#18]]), hoping it was not so. Especially we ought to be cautious how we censure the devotions of others, lest we call that *hypocrisy, enthusiasm,* or *superstition,* which is really the fruit of an honest zeal, and it is accepted of God.
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2. It was Hannah's affliction; and a great affliction it was, added to all the rest, vinegar to the wounds of her spirit. She had been reproved by Elkanah because she would not eat and drink, and now to be reproached by Eli as if she had eaten and drunk too much was very hard. Note, It is no new thing for those that do well to be ill thought of, and we must not think it strange if at any time it be our lot.
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3. Hannah's humble vindication of herself from this crime with which she was charged. She bore it admirably well. She did not retort the charge and upbraid him with the debauchery of his own sons, did not bid him look at home and restrain them, did not tell him how ill it became one in his place thus to abuse a poor sorrowful worshipper at the throne of grace. When we are at any time unjustly censured we have need to set a double watch before the door of our lips, that we do not recriminate, and return censure for censure. Hannah thought it enough to vindicate herself, and so must we, [[1 Samuel 1#15..16]].
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1. In justice to herself, she expressly denies the charge, speaks to him with all possible respect, calls him, *My lord,* intimates how very desirous she was to stand right in his opinion and how loth to lie under his censure. "No, my lord, it is not as you suspect; I have drunk neither wine nor strong drink, not any at all" (though it was proper enough to be given to one of such a *heavy heart,*[[Proverbs 31#6]]), "much less to any excess; therefore *count not thy handmaid for a daughter of Belial.*" Note, Drunkards are children of Belial (women-drunkards, particularly), children of the wicked one, children of disobedience, children that will not endure the yoke (else they would not be drunk), more especially when they are actually drunk. Those that cannot govern themselves will not bear that any one else should. Hannah owns that the crime would have been very great if she had indeed been guilty of it, and he might justly have shut her out of the courts of God's house; but the very manner of her speaking in her own defence was sufficient to demonstrate that she was not drunk.
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2. In justice to him, she gives an account of her present behaviour, which had given occasion to his suspicion: "*I am a woman of a sorrowful spirit,* dejected and discomposed, and that is the reason I do not look as other people; the eyes are red, not with wine, but with weeping. And at this time I have not been talking to myself, as drunkards and fools do, but I have been pouring out my soul before the Lord, who hears and understands the language of the heart, and this out of the abundance of my complaint and grief." She had been more than ordinarily fervent in prayer to God, and this, she tells him, was the true reason of the transport and disorder she seemed to be in. Note, When we are unjustly censured we should endeavour, not only to clear ourselves, but to satisfy our brethren, by giving them a just and true account of that which they misapprehended.
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4. The atonement Eli made for his rash unfriendly censure, by a kind and fatherly benediction, [[1 Samuel 1#17]]. He did not (as many are apt to do in such a case) take it for an affront to have his mistake rectified and to be convinced of his error, nor did it put him out of humour. But, on the contrary, he now encouraged Hannah's devotions as much as before he had discountenanced them; not only intimated that he was satisfied of her innocency by those words, *Go in peace,* but, being high priest, as one having authority he blessed her in the name of the Lord, and, though he knew not what the particular blessing was that she had been praying for, yet he puts his *Amen* to it, so good an opinion had he now conceived of her prudence and piety: *The God of Israel grant thee thy petition,* whatever it is, *that thou hast asked of him.* Note, By our meek and humble carriage towards those that reproach us because they do not know us, we may perhaps make them our friends, and turn their censures of us into prayers for us.
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5. The great satisfaction of mind with which Hannah now went away, [[1 Samuel 1#18]]. She begged the continuance of Eli's good opinion of her and his good prayers for her, and then she went her way and did eat of what remained of the peace-offerings (none of which was to be left until the morning), *and her countenance was no more sad,* no more as it had been, giving marks of inward trouble and discomposure; but she looked pleasant and cheerful, and all was well. Why, what had happened? Whence came this sudden happy change? She had by prayer committed her case to God and left it with him, and now she was no more perplexed about it. She had prayed for herself, and Eli had prayed for her; and she believed that God would either give her the mercy she had prayed for or make up the want of it to her some other way. Note, Prayer is heart's-ease to a gracious soul; the seed of Jacob have often found it so, being confident that God will never say unto them, *Seek you me in vain,* see [[Philippians 4#6..7]]. Prayer will smooth the countenance; it should do so.
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# The Birth of Samuel; Samuel Presented to the Lord. (b. c. 1137.)
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## Verses: 19 - 28
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19 And they rose up in the morning early, and worshipped before the Lord, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the Lord remembered her. 20 Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked him of the Lord. 21 And the man Elkanah, and all his house, went up to offer unto the Lord the yearly sacrifice, and his vow. 22 But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the Lord, and there abide for ever. 23 And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the Lord establish his word. So the woman abode, and gave her son suck until she weaned him. 24 And when she had weaned him, she took him up with her, with three bullocks, and one ephah of flour, and a bottle of wine, and brought him unto the house of the Lord in Shiloh: and the child was young. 25 And they slew a bullock, and brought the child to Eli. 26 And she said, Oh my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the Lord. 27 For this child I prayed; and the Lord hath given me my petition which I asked of him: 28 Therefore also I have lent him to the Lord; as long as he liveth he shall be lent to the Lord. And he worshipped the Lord there.
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Here is,
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1. The return of Elkanah and his family to their own habitation, when the days appointed for the feast were over, [[1 Samuel 1#19]]. Observe how they improved their time at the tabernacle. Every day they were there, even that which was fixed for their journey home, they worshipped God; and they rose up early to do it. It is good to begin the day with God. Let him that is the first have the first. They had a journey before them, and a family of children to take with them, and yet they would not stir till they had worshipped God together. Prayer and provender do not hinder a journey. They had spent several days now in religious worship, and yet they attended once more. We should not be weary of well-doing.
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2. The birth and name of this desired son. At length the Lord remembered Hannah, the very thing she desired ([[1 Samuel 1#11]]), and more she needed not desire, that was enough, for then she conceived and bore a son. Though God seem long to forget his people's burdens, troubles, cares, and prayers, yet he will at length make it to appear that they are not out of his mind. This son the mother called *Samuel,* [[1 Samuel 1#20]]. Some make the etymology of this name to be much the same with that of *Ishmael-- heard of God,* because the mother's prayers were remarkably heard, and he was an answer to them. Others, because of the reason she gives for the name, make it to signify *asked of God.* It comes nearly to the same; she designed by it to perpetuate the remembrance of God's favour to her in answering her prayers. Thus she designed, upon every mention of his name, to take the comfort to herself and to give God the glory of that gracious condescension. Note, Mercies in answer to prayer are to be remembered with peculiar expressions of thankfulness, as [[Psalms 116#1..2]]. How many seasonable deliverances and supplies may we call *Samuels, asked of God;* and whatever is so we are in a special manner engaged to devote to him. Hannah intended by this name to put her son in mind of the obligation he was under to be the Lord's, in consideration of this, that he was asked of God and was at the same time dedicated to him. A child of prayer is in a special manner bound to be a good child. Lemuel's mother reminds him that he was the *son of her vows,* [[Proverbs 31#2]].
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3. The close attendance Hannah gave to the nursing of him, not only because he was dear to her, but because he was devoted to God, and for him she nursed him herself, and did not hang him on another's breast. We ought to take care of our children, not only with an eye to the law of nature as they are ours, but with an eye to the covenant of grace as they are given up to God. See [[Ezekiel 16#20..21]]. This sanctifies the nursing of them, when it is done as unto the Lord. Elkanah went up every year to worship at the tabernacle, and particularly to perform his vow, perhaps some vow he had made distinct from Hannah's if God would give him a son by her, [[1 Samuel 1#21]]. But Hannah, though she felt a warm regard for the courts of God's house, begged leave of her husband to stay at home; for the women were not under any obligation to go up to the three yearly feasts, as the men were. However Hannah had been accustomed to go, but now desired to be excused,
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1. Because she would not be so long absent from her nursery. *Can a woman forget her sucking child?* We may suppose she kept constantly at home, for, if she had gone any where, she would have gone to Shiloh. Note, God will have mercy and not sacrifice. Those that are detained from public ordinances by the nursing and tending of little children may take comfort from this instance, and believe that, if they do that with an eye to God, he will graciously accept them therein, and though they tarry at home they shall divide the spoil.
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2. Because she would not go up to Shiloh till her son was big enough, not only to be taken thither, but to be left there; for, if once she took him thither, she thought she could never find in her heart to bring him back again. Note, Those who are stedfastly resolved to pay their vows may yet see good cause to defer the payment of them. *Every thing is beautiful in its season.* No animal was accepted in sacrifice till it had been for some time under the dam, [[Leviticus 22#27]]. Fruit is best when it is ripe. Elkanah agrees to what she proposes ([[1 Samuel 1#23]]): *Do what seemeth thee good.* So far was he from delighting to cross her that he referred it entirely to her. *Behold how good and pleasant a thing it is,* when yoke-fellows thus draw even in the yoke, and accommodate themselves to one another, each thinking well of what the other does, especially in works of piety and charity. He adds a prayer: *Only the Lord establish his word,* that is, "God preserve the child through the perils of his infancy, that the solemn vow which God signified his acceptance of, by giving us the child, may be performed in its season, and so the whole matter may be accomplished." Note, Those that have in sincerity devoted their children to God may with comfort pray for them, that God will establish the word sealed to them at the same time that they were sealed for him.
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4. The solemn entering of this child into the service of the sanctuary. We may take it for granted that he was presented to the Lord at forty days old, as all the first-born were ([[Luke 2#22..23]]): but this is not mentioned, because there was nothing in it singular; but now that he was weaned he was presented, not to be redeemed. Some think it was as soon as he was weaned from the breast, which, the Jews say, was not till he was three years old; it is said she gave him suck till she had weaned him, [[1 Samuel 1#23]]. Others think it was not till he was weaned from childish things, at eight or ten years old. But I see no inconvenience in admitting such an extraordinary child as this into the tabernacle at three years old, to be educated among the children of the priests. It is said ([[1 Samuel 1#24]]), *The child was young,* but, being intelligent above his years, he was no trouble. None can begin too soon to be religious. *The child was a child,* so the Hebrew reads it, in his learning-age. For *whom shall he teach knowledge* but *those that are* newly *weaned from the milk and drawn from the breasts?* [[Isaiah 28#9]]. Observe how she presented her child,
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1. With a sacrifice; no less than three bullocks, with a meat-offering for each, [[1 Samuel 1#24]]. A bullock, perhaps, for each year of the child's life. Or one for a burnt-offering, another for a sin-offering, and the third of a peace-offering. So far was she from thinking that, by presenting her son to God, she made God her debtor, that she thought it requisite by these slain offerings to seek God's acceptance of her living sacrifice. All our covenants with God for ourselves and ours must be made by sacrifice, the great sacrifice.
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2. With a grateful acknowledgement of God's goodness in answer to prayer. This she makes to Eli, because he had encouraged her to hope for an answer of peace ([[1 Samuel 1#26..27]]): "*For this child I prayed.* Here it was obtained by prayer, and here it is resigned to the prayer-hearing God. You have forgotten me, my lord, but I who now appear so cheerful am the woman, the very same, that three years ago stood by thee here weeping and praying, and this was the child I prayed for." Answers of prayer may thus be humbly triumphed in, to the glory of God. Here is a living testimony for God. "I am his witness that he is gracious (see [[Psalms 66#16..19]]); for this mercy, this comfort, I prayed, *and the Lord has given me my petition.*" See [[Psalms 34#2]]; [[Psalms 34#4]]; [[Psalms 34#6]]. Hannah does not remind Eli of it by adverting to the suspicion he had formerly expressed; she does not say, "I am the woman whom you passed that severe censure upon; what do you think of me now?" Good men ought not to be upbraided with their infirmities and oversights. They have themselves repented of them; let them hear no more of them.
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3. With a full surrender of all her interest in this child unto the Lord ([[1 Samuel 1#28]]): *I have lent him to the Lord as long as he liveth.* And she repeats it, because she will never revoke it: *He shall be* (a deodand) *lent* or given *to the Lord.* Not that she designed to call for him back, as we do what we lend, but she uses this word *Shaol, lent,* because it is the same word that she had used before ([[1 Samuel 1#20]], *I asked* him of the Lord), only in another conjugation. And ([[1 Samuel 1#27]]) the Lord gave me the petition which *I asked* (*Shaalti,* in Kal), therefore *I have lent him* (*Hishilti,* the same word in Hiphil), and so it gives another etymology of his name *Samuel,* not only *asked of God,* but *lent to God.* And observe,
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1. Whatever we give to God, it is what we have first asked and received from him. All our gifts to him were first his gifts to us. *Of thy own, Lord, have we given thee,* [[1 Chronicles 29#14]]; [[1 Chronicles 29#16]].
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2. Whatever we give to God may upon this account be said to be *lent* to him, that though we may not recall it, as a thing lent, yet he will certainly repay it, with interest, to our unspeakable advantage, particularly what is given *to his poor,* [[Proverbs 19#17]]. When by baptism we dedicate our children to God, let us remember that they were his before by a sovereign right, and that they are ours still so much the more to our comfort. Hannah resigns him to the Lord, not for a certain term of years, as children are sent apprentices, but *durante vita-- as long as he liveth, he shall be lent unto the Lord,* a Nazarite for life. Such must our covenant with God be, a marriage-covenant; as long as we live we must be his, and never forsake him.
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*Lastly,* The child Samuel did his part beyond what could have been expected from one of his years; for of him that seems to be spoken, *He worshipped the Lord there,* that is *he said his prayers.* He was no doubt extraordinarily forward (we have known children that have discovered some sense of religion very young), and his mother, designing him for the sanctuary, took particular care to train him up to that which was to be his work in the sanctuary. Note, Little children should learn betimes to worship God. Their parents should instruct them in his worship and bring them to it, put them upon engaging in it as well as they can, and God will graciously accept them and teach them to do better.
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@ -0,0 +1,78 @@
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# Chapter Introduction
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We left Samuel and Saul walking together, probably some private way over the fields down from Ramah, perhaps in the paths of the vineyards, and Saul expecting to hear from Samuel the word of God. Now here we have,
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1. The anointing of Saul then and there, [[1 Samuel 10#1]]. The signs Samuel gave him, [[1 Samuel 10#2..6]]. And instructions, [[1 Samuel 10#7..8]].
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2. The accomplishment of those signs to the satisfaction of Saul, [[1 Samuel 10#9..13]].
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3. His return to his father's house, [[1 Samuel 10#14..16]].
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4. His public election by lot, and solemn inauguration, [[1 Samuel 10#17..25]].
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5. His return to his own city, [[1 Samuel 10#26..27]]. It is a great work that is here a doing, the setting up not only of a monarch, but of monarchy itself, in Israel; and therefore in all the advances towards it much of God is seen.
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# Saul Anointed by Samuel; Samuel's Address to Saul. (b. c. 1070.)
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## Verses: 1 - 8
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1 Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the Lord hath anointed thee to be captain over his inheritance? 2 When thou art departed from me to day, then thou shalt find two men by Rachel's sepulchre in the border of Benjamin at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found: and, lo, thy father hath left the care of the asses, and sorroweth for you, saying, What shall I do for my son? 3 Then shalt thou go on forward from thence, and thou shalt come to the plain of Tabor, and there shall meet thee three men going up to God to Bethel, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle of wine: 4 And they will salute thee, and give thee two loaves of bread; which thou shalt receive of their hands. 5 After that thou shalt come to the hill of God, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy: 6 And the Spirit of the Lord will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man. 7 And let it be, when these signs are come unto thee, that thou do as occasion serve thee; for God is with thee. 8 And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt offerings, and to sacrifice sacrifices of peace offerings: seven days shalt thou tarry, till I come to thee, and shew thee what thou shalt do.
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Samuel is here executing the office of a prophet, giving Saul full assurance from God that he should be king, as he was afterwards, according to these prophecies which went before of him.
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1. He *anointed him* and *kissed him,* [[1 Samuel 10#1]]. This was not done in a solemn assembly, but it was done by divine appointment, which made up the want of all external solemnities, nor was it ever the less valid for its being done in private, under a hedge, or, as the Jews say, by *a fountain.* God's institutions are great and honourable, though the circumstances of their administration be ever so mean and despicable.
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1. Samuel, by anointing Saul, assured him that it was God's act to make him king: *Is it not because the Lord hath anointed thee?* And, in token of that, the high priest was anointed to his office, to signify the conferring of those gifts upon him that were requisite for the discharge of its duties, and the same was intimated in the anointing of kings; for whom God calls he qualifies, and suitable qualifications furnish good proof of a commission. These sacred unctions, then used, pointed at the great Messiah, or anointed one, the king of the church, and high priest of our profession, who was anointed with the oil of the Spirit, not by measure, but without measure, and above all the priests and princes of the Jewish church. It was common oil, no doubt, which Samuel used, and we read not of his blessing it or praying over it. But it was only a vial of oil that he anointed him with, the vessel brittle, because his kingdom would soon be cracked and broken, and the quantity small, because he had but little of the Spirit conferred upon him to what David had, who was therefore anointed with a horn of oil, as were Solomon and Jehu with a box of oil.
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2. By kissing him, he assured him of his own approbation of the choice, not only his consent to it, but his complacency in it, though it abridged his power and eclipsed his glory and the glory of his family. "*God has anointed thee,*" says Samuel, "*to be king,* and I am satisfied and very well pleased, in pledge of which take this kiss." It was likewise a kiss of homage and allegiance; hereby he not only owns him to be king, but his king, and in this sense we are commanded to *kiss the Son,* [[Psalms 2#12]]. God has anointed him, and therefore we must thus acknowledge him and do homage to him. In Samuel's explication of the ceremony, he reminds him,
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1. Of the nature of the government to which he is called. He was anointed to be a captain, a commander indeed, which bespeaks honour and power, but a commander in war, which bespeaks care, and toil, and danger.
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2. Of the origin of it: *The Lord hath anointed thee.* By him he ruled, and therefore must rule for him, in dependence on him, and with an eye to his glory.
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3. Of the end of it. It is over his inheritance, to take care of that, protect it, and order all the affairs of it for the best, as a steward whom a great man sets over his estate, to manage it for his service and give an account of it to him.
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2. For his further satisfaction he gives him some signs, which should come to pass immediately, this very day; and they were such as would not only confirm the word of Samuel in general, and prove him a true prophet, but would confirm this word to Saul in particular, that he should be king.
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1. He should presently meet with some that would bring him intelligence from home of the care his father's house was in concerning him, [[1 Samuel 10#2]]. These he would meet hard by Rachel's sepulchre. The first place Samuel directed him to was a sepulchre, the sepulchre of one of his ancestors, for Rachel died in travail with Benjamin; there he must read a lecture of his own mortality, and now that he had a crown in his eye must think of his grave, in which all his honour would be laid in the dust. Here two men would meet him, perhaps sent on purpose to look after him, and would tell him the asses were found, and his father was in pain concerning him, saying, *What shall I do for my son?* He would reckon it happened well that he met with these messengers; and it is good to eye Providence in favourable conjunctures (though the matter be minute) and to be encouraged to trust it in greater matters.
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2. He should next meet with others going to Bethel, where, it should seem, there was a high place for religious worship, and these men were bringing their sacrifices thither, [[1 Samuel 10#3..4]]. It was a token for good to one that was designed for the government of Israel, wherever he came, to meet with people going to worship God. It is supposed that those kids and loaves, and the bottle of wine which the three men had with them, were designed for sacrifice, with the meat-offerings and drink-offerings that were to attend the sacrifice; yet Samuel tells Saul that they will give him two of their loaves, and he must take them. Such a present would look to us now like the relieving of a beggar. Saul must hereafter remember the time when he received alms, and must therefore be humble and charitable to the poor. But perhaps it would then be construed a fit present for a prince; and, as such, Saul must receive it, the first present that was brought to him, by such as knew not what they did, nor why they did it, but God put it into their hearts, which made it the more fit to be a sign to him. These two loaves, which were the first tribute paid to this newly-anointed king, might serve for an admonition to him not to spend the wealth of his crown in luxury, but still to be content with plain food. Bread is the staff of life.
|
||||
3. The most remarkable sign of all would be his joining with a company of prophets that he should meet with, under the influence of a spirit of prophecy, which should at that time come upon him. What God works in us by his Spirit serves much more for the confirming of faith than any thing wrought for us by his providence. He here ([[1 Samuel 10#5..6]]) tells him,
|
||||
1. Where this would happen: *At the hill of God,* where there was a *garrison of the Philistines,* which is supposed to be near Gibeah, his own city, for there was the Philistines' garrison, [[1 Samuel 13#3]]. Perhaps it was one of the articles of Samuel's agreement with them that they should have a garrison there, or, rather, after they were subdued in the beginning of his time they got ground again, so far as to force this garrison into that place, and thence God raised up the man that should chastise them. There was a place that was called the *hill of God,* because of one of the schools of the prophets built upon it; and such respect did even Philistines themselves pay to religion that a garrison of their soldiers suffered a school of God's prophets to live peaceably by them, and did not only not dislodge them, but not restrain nor disturb the public exercises of their devotion.
|
||||
2. Upon what occasion; he should meet *a company of prophets with music before them, prophesying,* and with them he should join himself. These prophets were not (as it should seem) divinely inspired to foretel things to come, nor did God reveal himself to them by dreams and visions, but they employed themselves in the study of the law, in instructing their neighbours, and in the acts of piety, especially in praising God, wherein they were wonderfully assisted and enlarged by the Spirit of God. It was happy for Israel that they had not only prophets, but companies of prophets, who gave them good instructions and set them good examples, and helped very much to keep up religion among them. Now the word of the Lord was not precious, as it had been when Samuel was first raised up, who had been instrumental in founding these colleges, or religious houses, whence, it is probable, the synagogues took their rise. What a pity was it that Israel should be weary of the government of such a man, who though he had not, as a man of war, expelled the Philistines, yet (which was a greater kindness to Israel) had, as a man of God, settled the schools of the prophets! Music was then used as a proper means to dispose the mind to receive the impressions of the good Spirit, as it did Elisha's, [[2 Kings 3#15]]. But we have no reason to look for the same benefit by it now, unless we saw it as effectual as it was then in Saul's case, to drive away the evil spirit. These prophets had been at the high place, probably offering sacrifice, and now they came back singing psalms. We should come from holy ordinances with our hearts greatly enlarged in holy joy and praise. See [[Psalms 138#5]]. Saul should find himself strongly moved to join with them, and should be turned thereby *into another man* from what he had been while he lived in a private capacity. The Spirit of God, by his ordinances, changes men, wonderfully transforms them; Saul, by praising God in the communion of saints, became another man, but whether a new man or no may be questioned.
|
||||
3. He directs him to proceed in the administration of his government as Providence should lead him, and as Samuel should advise him.
|
||||
1. He must follow Providence in ordinary cases ([[1 Samuel 10#7]]): "*Do as occasion shall serve thee.* Take such measures as thy own prudence shall direct thee." But,
|
||||
2. In an extraordinary strait that would hereafter befal him at Gilgal, and would be the most critical juncture of all, when he would have special need of divine aids, he must wait for Samuel to come to him, and must tarry *seven days* in expectation of him, [[1 Samuel 10#8]]. How his failing in this matter proved his fall we find afterwards, [[1 Samuel 13#11]]. It was now a plain intimation to him that he was upon his good behaviour, and, though a king, must act under the direction of Samuel, and do as he should order him. The greatest of men must own themselves in subjection to God and his word.
|
||||
|
||||
# Saul Among the Prophets. (b. c. 1070.)
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|
||||
## Verses: 9 - 16
|
||||
9 And it was so, that when he had turned his back to go from Samuel, God gave him another heart: and all those signs came to pass that day. 10 And when they came thither to the hill, behold, a company of prophets met him; and the Spirit of God came upon him, and he prophesied among them. 11 And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? 12 And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 13 And when he had made an end of prophesying, he came to the high place. 14 And Saul's uncle said unto him and to his servant, Whither went ye? And he said, To seek the asses: and when we saw that they were no where, we came to Samuel. 15 And Saul's uncle said, Tell me, I pray thee, what Samuel said unto you. 16 And Saul said unto his uncle, He told us plainly that the asses were found. But of the matter of the kingdom, whereof Samuel spake, he told him not.
|
||||
|
||||
Saul has now taken his leave of Samuel, much amazed, we may well suppose, at what has been done to him, almost ready to question whether he be awake or no, and whether it be not all a dream. Now here we are told,
|
||||
|
||||
1. What occurred by the way, [[1 Samuel 10#9]]. Those signs which Samuel had given him came to pass very punctually; but that which gave him the greatest satisfaction of all was this, he found immediately that God had given him *another heart.* A new fire was kindled in his breast, such as he had never before been acquainted with: seeking the asses is quite out of his mind, and he thinks of nothing but fighting the Philistines, redressing the grievances of Israel, making laws, administering justice, and providing for the public safety; these are the things that now fill his head. He finds himself raised to such a pitch of boldness and bravery as he never thought he should be conscious of. He has no longer the heart of a husbandman, which is low, and mean, and narrow, and concerned only about his corn and cattle; but the heart of a statesman, a general, a prince. Whom God calls to any service he will make fit for it. If he advance to another station, he will give another heart, to those who sincerely desire to serve him with their power.
|
||||
2. What occurred when he came near home. They came to *the hill* ([[1 Samuel 10#10]]), that is, to *Gibeah,* or *Geba,* which signifies *a hill,* and so the Chaldee here takes it as a proper name; he met with the prophets as Samuel had told him, and the Spirit of God came upon him, strongly and suddenly (so the word signifies), but not so as to rest and abide upon him. It came on so as to go off quickly. However, for the present, it had a strange effect upon him; for he immediately joined with the prophets in their devotion, and that with as much decorum and as great a transport of affection as any of them: *He prophesied among them.* Now,
|
||||
1. His prophesying was publicly taken notice of, [[1 Samuel 10#11..12]]. He was now among his acquaintance, who, when they saw him among the prophets, called one another to come and see a strange sight. This would prepare them to accept him as a king, though one of themselves, when they had seen how God had advanced him to the honour of a prophet. The seventy elders prophesied before they were made judges, [[Numbers 11#25]]. Now,
|
||||
1. They all wondered to see Saul among the prophets: *What is this that has come to the son of Kish?* Though this school of the prophets was near his father's house, yet he had never associated with them, nor shown them any respect, perhaps had sometimes spoken slightly of them; and now to see him prophesying among them was a surprise to them, as it was long after when his namesake, in the New Testament, preached that gospel which he had before persecuted, [[Acts 9#21]]. Where God gives another heart it will soon show itself.
|
||||
2. One of them, that was wiser than the rest, asked, "*Who is their father,* or instructor? Is is not God? Are they not all taught of him? Do they not all owe their gifts to him? And is he limited? Cannot he make Saul a prophet, as well as any of them, if he please?" Or, "Is not Samuel their father?" Under God, he was so; and Saul had now lately been with him, which, by his servant, he might know. No marvel for him to prophesy who lay last night under Samuel's roof.
|
||||
3. It became a proverb, commonly used in Israel, when they would express their wonder at a bad man's either becoming good, or at least being found in good company, *Is Saul among the prophets?* Note, Saul among the prophets is a wonder to a proverb. Let not the worst be despaired of, yet let not an external show of devotion, and a sudden change for the present, be too much relied on; for Saul among the prophets was Saul still.
|
||||
2. His being anointed was kept private. When he had done prophesying,
|
||||
1. It should seem he uttered all his words before the Lord, and recommended the affair to his favour, for he went straight *to the high place* ([[1 Samuel 10#13]]), to give God thanks for his mercies to him and to pray for the continuance of those mercies. But,
|
||||
2. He industriously concealed from his relations what had passed. His uncle, who met with him either at the high place or as soon as he came home, examined him, [[1 Samuel 10#14]]. Saul owned, for his servant knew it, that they had been with Samuel, and that he told them the asses were found, but said not a word of *the kingdom,*[[1 Samuel 10#14..15]]. This was an instance,
|
||||
1. Of his humility. Many a one would have been so elated with this surprising elevation as to proclaim it upon the house-top. But Saul, though he might please himself with it in his own breast, did not pride himself in it among his neighbours. The heirs of the kingdom of glory are well enough pleased that *the world knows them not,* [[1 John 3#1]].
|
||||
2. Of his prudence. Had he been forward to proclaim it, he would have been envied, and he knew not what difficulty that might have created him. Samuel had communicated it to him as a secret, and he knows how to keep counsel. Thus it appears that he had another heart, a heart fit for government.
|
||||
3. Of his dependence upon God. He does not go about to make an interest for himself, but leaves it to God to carry on his own work by Samuel, and, for his own part, sits still, to see how the matter will fall.
|
||||
|
||||
# The Election of a King; Saul Introduced to the People. (b. c. 1070.)
|
||||
|
||||
## Verses: 17 - 27
|
||||
17 And Samuel called the people together unto the Lord to Mizpeh; 18 And said unto the children of Israel, Thus saith the Lord God of Israel, I brought up Israel out of Egypt, and delivered you out of the hand of the Egyptians, and out of the hand of all kingdoms, and of them that oppressed you: 19 And ye have this day rejected your God, who himself saved you out of all your adversities and your tribulations; and ye have said unto him, Nay, but set a king over us. Now therefore present yourselves before the Lord by your tribes, and by your thousands. 20 And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken. 21 When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken: and when they sought him, he could not be found. 22 Therefore they enquired of the Lord further, if the man should yet come thither. And the Lord answered, Behold, he hath hid himself among the stuff. 23 And they ran and fetched him thence: and when he stood among the people, he was higher than any of the people from his shoulders and upward. 24 And Samuel said to all the people, See ye him whom the Lord hath chosen, that there is none like him among all the people? And all the people shouted, and said, God save the king. 25 Then Samuel told the people the manner of the kingdom, and wrote it in a book, and laid it up before the Lord. And Samuel sent all the people away, every man to his house. 26 And Saul also went home to Gibeah; and there went with him a band of men, whose hearts God had touched. 27 But the children of Belial said, How shall this man save us? And they despised him, and brought him no presents. But he held his peace.
|
||||
|
||||
Saul's nomination to the throne is here made public, in a general assembly of the elders of Israel, the representatives of their respective tribes at Mizpeh. It is probable that this convention of the states was called as soon as conveniently it might, after Saul was anointed, for, if there must be a change in their government, the sooner the better: it might be of bad consequence to be long in the doing. The people having met in a solemn assembly, in which God was in a peculiar manner present (and therefore it is said they were *called together unto the Lord,* [[1 Samuel 10#17]]), Samuel acts for God among them.
|
||||
|
||||
1. He reproves them for casting off the government of a prophet, and desiring that of a captain.
|
||||
1. He shows them ([[1 Samuel 10#18]]) how happy they had been under the divine government; when God ruled them, he *delivered them out of the hand of those that oppressed them,* and what would they desire more? Could the mightiest man of valour do that for them which the Almighty God had done?
|
||||
2. He likewise shows them ([[1 Samuel 10#19]]) what an affront they had put upon God (who had himself saved them *out of all their tribulations,* by his own power, and by such as he had immediately called and qualified) in desiring a king to save them. He tells them in plain terms, "*You have this day rejected your God;* you have in effect done it: so he construes it, and he might justly, for your so doing, reject you." Those that can live better by sense than by faith, that stay themselves upon an arm of flesh rather than upon the almighty arm, forsake a fountain of living waters for broken cisterns. And some make their obstinacy in this matter to be a presage of their rejecting Christ, in casting off whom they cast off God, that he should not reign over them.
|
||||
2. He puts them upon choosing their king by lot. He knew whom God had chosen, and had already anointed him, but he knew also the peevishness of that people, and that there were those among them who would not acquiesce in the choice if it depended upon his single testimony; and therefore, that every tribe and every family of the chosen tribe might please themselves with having a chance for it, he calls them to the lot, [[1 Samuel 10#19]]. Benjamin is taken out of all the tribes ([[1 Samuel 10#20]]), and out of that tribe Saul the son of Kish, [[1 Samuel 10#21]]. By this method it would appear to the people, as it already appeared to Samuel, that Saul was appointed of God to be king; for *the disposal of the lot is of the Lord.* It would also prevent all disputes and exceptions; for *the lot causeth contentions to cease, and parteth between the mighty.* When the tribe of Benjamin was taken, they might easily foresee that they were setting up a family that would soon be put down again; for dying Jacob had, by the spirit of prophecy, entailed the dominion upon Judah. Judah is the tribe that must *rule as a lion; Benjamin* shall only *ravin as a wolf,* [[Genesis 49#10]]; [[Genesis 49#27]]. Those therefore that knew the scriptures could not be very fond of the doing of that which they foresaw must, ere long, be undone again.
|
||||
3. It is with much ado, and not without further enquiries of the Lord, that Saul is at length produced. When the lot fell upon him, every one expected he should answer to his name at the first call, but, instead of that, none of his friends could find him ([[1 Samuel 10#21]]), he had *hidden himself among the stuff* ([[1 Samuel 10#22]]), so little fond was he now of that power which yet, when he was in possession of, he could not without the utmost indignation think of parting with.
|
||||
1. He withdrew, in hopes that, upon his not appearing, they would proceed to another choice, or thus to express his modesty; for, by what had already passed, he knew he must be the man. We may suppose he was at this time really averse to take upon him the government,
|
||||
1. Because he was conscious to himself of unfitness for so great a trust. He had not been bred up to books, or arms, or courts, and feared he should be guilty of some fatal blunder.
|
||||
2. Because it would expose him to the envy of his neighbours that were ill-affected towards him.
|
||||
3. Because he understood, by what Samuel had said, that the people sinned in asking a king, and it was in anger that God granted their request.
|
||||
4. Because the affairs of Israel were at this time in a bad posture; the Philistines were strong, the Ammonites threatening: and he must be bold indeed that will set sail in a storm.
|
||||
2. But the congregation, believing that choice well made which God himself made, would leave no way untried to find him out on whom the lot fell. *They enquired of the Lord,* either by the high priest, and his breast-plate of judgment, or by Samuel, and his spirit of prophecy; and the Lord directed them where they should find him, hidden among the carriages, and thence *they fetched him,* [[1 Samuel 10#23]]. Note, None will be losers at last by their humility and modesty. Honour, like the shadow, follows those that flee from it, but flees from those that pursue it.
|
||||
4. Samuel presents him to the people, and they accept him. He needed not to mount the bench, or scaffold, to be seen; when he stood upon even ground with the rest he was seen above them all, for he was taller than any of them by *head and shoulders,* [[1 Samuel 10#23]]. "Look you," said Samuel, "what a king God has chosen for you, just such a one as you wished for; *there is none like him among all the people,* that has so much majesty in his countenance and such a graceful stateliness in his mien; he is in the crowd like a cedar among the shrubs. Let your own eyes be judges, is he not a brave and gallant man?" The people hereupon signified their approbation of the choice, and their acceptance of him; they *shouted and said, Let the king live,* that is, "Let him long reign over us in health and prosperity." Subjects were wont to testify their affection and allegiance to their prince by their good wishes, and those turned (as our translation does this) into addresses to God. [[Psalms 72#15]], *Prayer shall be made for him continually.* See [[Psalms 20#1]]. Samuel had told them they would soon be weary of their king, but, in the mind they are now in, they will never be so: *Let the king live.*
|
||||
5. Samuel settles the original contract between them, and leaves it upon record, [[1 Samuel 10#25]]. He had before told them *the manner of the king* ([[1 Samuel 8#11]]), how he would abuse his power; now he tells them *the manner of the kingdom,* or rather the law, or judgment, or constitution, of it, what power the prince might challenge and the utmost of the property the subject might claim. He fixed the land-marks between them, that neither might encroach upon the other. Let them rightly understand one another at first, and let the agreement remain in black and white, which will tend to preserve a good understanding between them ever after. The learned bishop Patrick thinks he now repeated and registered what he had told them ([[1 Samuel 8#11]]) of the arbitrary power their kings would assume, that it might hereafter be a witness against them that they had drawn the calamity upon themselves, for they were warned what it would come to and yet they would have a king.
|
||||
6. The convention was dissolved when the solemnity was over: *Samuel sent every man to his house.* Here were no votes passed, nor, for aught that appears, so much as a motion made, for the raising of money to support the dignity of their new-elected king; if therefore he afterwards thinks fit to take what they do not think fit to give (which yet it was necessary that he should have), they must thank themselves. They went every man to his house, pleased with the name of a king over them, and *Saul also went home to Gibeah,* to his father's house, not puffed up with the name of a kingdom under him. At Gibeah he had no palace, no throne, no court, yet thither he goes. If he must be a king, as one mindful of the rock out of which he was hewn, he will make his own city the royal city, nor will he be ashamed (as too many are when they are preferred) of his mean relations. Such a humble spirit as this puts a beauty and lustre upon great advancements. The condition rising, and the mind not rising with it, behold how good and pleasant it is! But,
|
||||
1. How did the people stand affected to their new king? The generality of them, it should seem, did not show themselves much concerned: They *went every man to his own house.* Their own domestic affairs lay nearer their hearts than any interests of the public; this was the general temper. But,
|
||||
1. There were some so faithful as to attend him: *A band of men whose hearts God had touched,* [[1 Samuel 10#26]]. Not the body of the people, but a small company, who because they were fond of their own choice of a king, or because they had so much more sense than their neighbours as to conclude that if he was a king he ought to be respected accordingly, went with him to Gibeah, as his life-guard. They were those *whose hearts God had touched,* in this instance, to do their duty. Note, Whatever good there is in us, or is done by us, at any time, it must be ascribed to the grace of God. If the heart bend at any time the right way, it is because he has touched it. One touch is enough, when it is divine.
|
||||
2. There were others so spiteful as to affront him; children of Belial, men that would endure no yoke, that would be pleased with nothing that either God or Samuel did; they *despised him* ([[1 Samuel 10#27]]) for the meanness of his tribe and family, the smallness of his estate, and the privacy of his education; and they said, *How shall this man save us?* Yet they did not propose any man more likely; nor, whomsoever they had, must their salvation come from the man, but from God. They would not join with their neighbours in testifying an affection to him and his government, by bringing him presents, or addressing him upon his accession to the crown. Perhaps those discontented spirits were most earnest for a king, and yet, now that they had one, they quarrelled with him, because he was not altogether such a one as themselves. It was reason enough for them not to like him because others did. Thus differently are men affected to our exalted Redeemer. God hath set him king upon the holy hill of Sion. There is a remnant that submit to him, rejoice in him, bring him presents, and follow him wherever he goes; and they are those *whose hearts God has touched,* whom he has *made willing in the day of his power.* But there are others who despise him, who ask, *How shall this man save us?* They are offended in him, stumble at his external meanness, and they will be broken by it.
|
||||
2. How did Saul resent the bad conduct of those that were disaffected to his government? *He held his peace.* Margin, *He was as though he had been deaf.* He was so far from resenting it that he seemed not to take notice of it, which was an evidence of his humility and modesty, and the mercifulness of his disposition, and also that he was well satisfied with his title to the crown; for those are commonly most jealous of their honour, and most revengeful of affronts, that gain their power by improper means. Christ held his peace when he was affronted, for it was the day of his patience; but there is a day of recompence coming.
|
||||
@ -0,0 +1,61 @@
|
||||
# Chapter Introduction
|
||||
|
||||
In this chapter we have the first-fruits of Saul's government, in the glorious rescue of Jabesh-Gilead out of the hands of the Ammonites. Let not Israel thence infer that therefore they did well to ask a king (God could and would have saved them without one); but let them admire God's goodness, that he did not reject them when they rejected him, and acknowledge his wisdom in the choice of the person whom, if he did not find fit, yet he made fit, for the great trust he called him to, and enabled, in some measure, to merit the crown by his public services, before it was fixed on his head by the public approbation. Here is,
|
||||
|
||||
1. The great extremity to which the city of Jabesh-Gilead, on the other side of Jordan, was reduced by the Ammonites, [[1 Samuel 11#1..3]].
|
||||
2. Saul's great readiness to come to their relief, whereby he signalized himself, [[1 Samuel 11#4..10]].
|
||||
3. The good success of his attempt, by which God signalized him, [[1 Samuel 11#11]].
|
||||
4. Saul's tenderness, notwithstanding this, towards those that had opposed him, [[1 Samuel 11#12..13]].
|
||||
5. The public confirmation and recognition of his election to the government, [[1 Samuel 11#14..15]].
|
||||
|
||||
# Extremity of Jabesh-Gilead. (b. c. 1069.)
|
||||
|
||||
## Verses: 1 - 4
|
||||
1 Then Nahash the Ammonite came up, and encamped against Jabesh-gilead: and all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee. 2 And Nahash the Ammonite answered them, On this condition will I make a covenant with you, that I may thrust out all your right eyes, and lay it for a reproach upon all Israel. 3 And the elders of Jabesh said unto him, Give us seven days' respite, that we may send messengers unto all the coasts of Israel: and then, if there be no man to save us, we will come out to thee. 4 Then came the messengers to Gibeah of Saul, and told the tidings in the ears of the people: and all the people lifted up their voices, and wept.
|
||||
|
||||
The Ammonites were bad neighbours to those tribes of Israel that lay next them, though descendants from just Lot, and, for that reason, dealt civilly with by Israel. See [[Deuteronomy 2#19]]. Jephthah, in his time, had humbled them, but now the sin of Israel had put them into a capacity to make head again, and avenge that quarrel. The city of Jabesh-Gilead had been, some ages ago, destroyed by Israel's sword of justice, for not appearing against the wickedness of Gibeah ([[Judges 21#10]]); and now being replenished again, probably by the posterity of those that then escaped the sword, it is in danger of being destroyed by the Ammonites, as if some bad fate attended the place. Nahash, king of Ammon ([[1 Chronicles 19#1]]) laid siege to it. Now here,
|
||||
|
||||
1. The besieged beat a parley ([[1 Samuel 11#1]]): "*Make a covenant with us, and we will* surrender upon terms, and *serve thee.*" They had lost the virtue of Israelites, else they would not have thus lost the valour of Israelites, nor tamely yielded to serve an Ammonite, without one bold struggle for themselves. Had they not broken their covenant with God, and forsaken his service, they needed not thus to have courted a covenant with a Gentile nation, and offered themselves to serve them.
|
||||
2. The besiegers offer them base and barbarous conditions; they will spare their lives, and take them to be their servants, upon condition that they shall *put out their right eyes,* [[1 Samuel 11#2]]. The Gileadites were content to part with their liberty and estates for the ransom of their blood; and, had the Ammonites taken them at their word, the matter would have been so settled immediately, and the Gileadites would not have sent out for relief. But their abject concessions make the Ammonites more insolent in their demands, and they cannot be content to have them for their servants, but,
|
||||
1. They must torment them, and put them to pain, exquisite pain, for so the thrusting out of an eye would do.
|
||||
2. They must disable them for war, and render them incapable, though not of labour (that would have been a loss to their lords), yet of bearing arms; for in those times they fought with shields in their left hands, which covered their left eye, so that a soldier without his right eye was in effect blind.
|
||||
3. They must put a *reproach upon all Israel,* as weak and cowardly, that would suffer the inhabitants of one of their chief cities to be thus miserably used, and not offer to rescue them.
|
||||
3. The besieged desire, and obtain, seven days' time to consider of this proposal, [[1 Samuel 11#3]]. If Nahash had not granted them this respite, we may suppose the horror of the proposal would have made them desperate, and they would rather have died with their swords in their hands than have surrendered to such merciless enemies: therefore Nahash, not imagining it possible that, in so short a time, they should have relief, and being very secure of the advantages he thought he had against them, in a bravado gave them seven days, that the reproach upon Israel, for not rescuing them, might be the greater, and his triumphs the more illustrious. But there was a providence in it, that his security might be his infatuation and ruin.
|
||||
4. Notice is sent of this to Gibeah. They said they would send messengers *to all the coasts of Israel* ([[1 Samuel 11#3]]), which made Nahash the more secure, for that, he thought, would be a work of time, and none would be forward to appear if they had not one common head; and perhaps Nahash had not yet heard of the new-elected king. But the messengers, either of their own accord or by order from their masters, went straight to Gibeah, and, not finding Saul within, told their news to the people, who fell a weeping upon hearing it, [[1 Samuel 11#4]]. They would sooner lament their brethren's misery and danger than think of helping them, shed their tears for them than shed their blood. They wept, as despairing to help the men of Jabesh-Gilead, and fearing lest, if that frontier-city should be lost, the enemy would penetrate into the very bowels of their country, which now appeared in great hazard.
|
||||
|
||||
# The Distress of Jabesh-Gilead; Saul Succours Jabesh-Gilead. (b. c. 1069.)
|
||||
|
||||
## Verses: 5 - 11
|
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5 And, behold, Saul came after the herd out of the field; and Saul said, What aileth the people that they weep? And they told him the tidings of the men of Jabesh. 6 And the Spirit of God came upon Saul when he heard those tidings, and his anger was kindled greatly. 7 And he took a yoke of oxen, and hewed them in pieces, and sent them throughout all the coasts of Israel by the hands of messengers, saying, Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen. And the fear of the Lord fell on the people, and they came out with one consent. 8 And when he numbered them in Bezek, the children of Israel were three hundred thousand, and the men of Judah thirty thousand. 9 And they said unto the messengers that came, Thus shall ye say unto the men of Jabesh-gilead, To morrow, by that time the sun be hot, ye shall have help. And the messengers came and shewed it to the men of Jabesh; and they were glad. 10 Therefore the men of Jabesh said, To morrow we will come out unto you, and ye shall do with us all that seemeth good unto you. 11 And it was so on the morrow, that Saul put the people in three companies; and they came into the midst of the host in the morning watch, and slew the Ammonites until the heat of the day: and it came to pass, that they which remained were scattered, so that two of them were not left together.
|
||||
|
||||
What is here related turns very much to the honour of Saul, and shows the happy fruits of that other spirit with which he was endued. Observe here,
|
||||
|
||||
1. His humility. Though he was anointed king, and accepted by his people, yet he did not think it below him to know the state of his own flocks, but went himself to see them, and came in the evening, with his servants, *after the herd out of the field,* [[1 Samuel 11#5]]. This was an evidence that he was not puffed up with his advancement, as those are most apt to be that are raised from a mean estate. Providence had not yet found him business as a king; he left all to Samuel; and therefore, rather than be idle, he would, for the present, apply himself to his country business again. Though the sons of Belial would, perhaps, despise him the more for it, such as were virtuous and wise, and loved business themselves, would think never the worse of him. He had no revenues settled upon him for the support of his dignity, and he was desirous not to be burdensome to the people, for which reason, like Paul, he worked with his hands; for, if he neglect his domestic affairs, how must he maintain himself and his family? Solomon gives it as a reason why men should look well to their herds because *the crown doth not endure to every generation,* [[Proverbs 27#23..24]]. Saul's did not; he must therefore provide something surer.
|
||||
2. His concern for his neighbours. When he perceived them in tears, he asked, "*What ails the people that they weep?* Let me know, that, if it be a grievance which can be redressed, I may help them, and that, if not, I may weep with them." Good magistrates are in pain if their subjects are in tears.
|
||||
3. His zeal for the safety and honour of Israel. When he heard of the insolence of the Ammonites, and the distress of a city, a mother in Israel, *the Spirit of God came upon him,* and put great thoughts into his mind, *and his anger was kindled greatly,* [[1 Samuel 11#6]]. He was angry at the insolence of the Ammonites, angry at the mean and sneaking spirit of the men of Jabesh-Gilead, angry that they had not sent him notice sooner of the Ammonites' descent and the extremity they were likely to be reduced to. He was angry to see his neighbours weeping, when it was fitter for them to be preparing for war. It was a brave and generous fire that was now kindled in the breast of Saul, and such as became his high station.
|
||||
4. The authority and power he exerted upon this important occasion. He soon let Israel know that, though he had retired to his privacy, he had a care for the public, and knew how to command men into the field, as well as how to drive cattle out of the field, [[1 Samuel 11#5]]; [[1 Samuel 11#7]]. He sent a summons to all the coasts of Israel, to show the extent of his power beyond his own tribe, even to all the tribes, and ordered all the military men forthwith to appear in arms at a general rendezvous in Bezek. Observe,
|
||||
1. His modesty, in joining Samuel in commission with himself. He would not execute the office of a king without a due regard to that of a prophet.
|
||||
2. His mildness in the penalty threatened against those that should disobey his orders. He hews a yoke of oxen in pieces, and sends the pieces to the several cities of Israel, threatening, with respect to him who should decline the public service, not, "Thus shall it be done to *him,*" but, "Thus shall it be done to his *oxen.*" God had threatened it as a great judgment ([[Deuteronomy 28#31]]), *Thy ox shall be slain before thy eyes, and thou shalt not eat thereof.* It was necessary that the command should be enforced with some penalty, but this was not nearly so severe as that which was affixed to a similar order by the whole congregation, [[Judges 21#5]]. Saul wished to show that his government was more gentle than that which they had been under. The effect of this summons was that the militia, or trained bands, of the nation, *came out as one man,* and the reason given is, because *the fear of the Lord fell upon them.* Saul did not affect to make them fear him, but they were influenced to observe his orders by the fear of God and a regard to him who had made Saul their king and them members one of another. Note, Religion and the fear of God will make men good subjects, good soldiers, and good friends to the public interests of the country. Those that fear God will make conscience of their duty to all men, particularly to their rulers.
|
||||
5. His prudent proceedings in this great affair, [[1 Samuel 11#8]]. He numbered those that came in to him, that he might know his own strength, and how to distribute his forces in the best manner their numbers would allow. It is the honour of princes to know the number of their men, but it is the honour of the King of kings that *there is not any number of his armies,* [[Job 25#3]]. In this muster, it seems, Judah, though numbered by itself, made no great figure; for, as it was one tribe of twelve, so it was but an eleventh part of the whole number, 30,330, though the rendezvous was at Bezek, in that tribe. They wanted the numbers, or the courage, or the zeal for which that tribe used to be famous; so low was it, just before the sceptre was brought into it in David.
|
||||
6. His faith and confidence, and (grounded thereon) his courage and resolution, in this enterprise. It should seem that those very messengers who brought the tidings from Jabesh-Gilead Saul sent into the country to raise the militia, who would be sure to be faithful and careful in their own business, and them he now sends back to their distressed countrymen, with this assurance (in which, it is probable, Samuel encouraged him): "*To-morrow,* by such an hour, before the enemy can pretend that the seven days have expired, *you shall have deliverance,* [[1 Samuel 11#9]]. Be you ready to do your part, and we will not fail to do ours. Do you sally out upon the besiegers, while we surround them." Saul knew he had a just cause, a clear call, and God on his side, and therefore doubted not of success. This was good news to the besieged Gileadites, whose right eyes had wept themselves dry for their calamities, and now began to fail with looking for relief and to ache in expectation of the doom of the ensuing day, when they must look their last; the greater the exigence the more welcome the deliverance. When they heard it they were glad, relying on the assurances that were sent to them. And they sent into the enemies' camp ([[1 Samuel 11#10]]) to tell them that next day they would be ready to meet them, which the enemies understood as an intimation that they despaired of relief, and so were made the more secure by it. If they took not care, by sending out scouts, to rectify their own mistake, they must thank themselves if they were surprised: the besieged were under no obligation to give them notice of the help they were assured of.
|
||||
7. His industry and close application to this business. If he had been bred up to war from his youth, and had led regiments as often as he had followed droves, he could not have gone about an affair of this nature more dexterously nor more diligently. When the Spirit of the Lord comes upon men it will make them expert even without experience. A vast army (especially in comparison with the present usage) Saul had now at his foot, and a long march before him, nearly sixty miles, and over Jordan too. No cavalry in his army, but all infantry, which he divides into three battalions, [[1 Samuel 11#11]]. And observe,
|
||||
1. With what incredible swiftness he flew to the enemy. In a day and a night he came to the place of action, where his own fate, and that of Israel, must be determined. He had passed his word, and would not break it; nay, he was better than his word, for he promised help next day, *by that time the sun was hot* ([[1 Samuel 11#9]]), but brought it before day, *in the morning-watch,* [[1 Samuel 11#11]]. Whom God helps he *helps right early,* [[Psalms 46#5]].
|
||||
2. With what incredible bravery he flew upon the enemy. Betimes in the morning, when they lay dreaming of the triumphs they expected that day over the miserable inhabitants of Jabesh-Gilead, before they were aware he was in the midst of their host; and his men, being marched against them in three columns, surrounded them on every side, so that they could have neither heart nor time to make head against them.
|
||||
*Lastly,* To complete his honour, God crowned all these virtues with success. Jabesh-Gilead was rescued, and the Ammonites were totally routed; he had now the day before him to complete his victory in, and so complete a victory it was that those who remained, after a great slaughter, were scattered so that *two of them were not left together* to encourage or help one another, [[1 Samuel 11#11]]. We may suppose that Saul was the more vigorous in this matter,
|
||||
|
||||
1. Because there was some alliance between the tribe of Benjamin and the city of Jabesh-Gilead. That city had declined joining with the rest of the Israelites to destroy Gibeah, which was then punished as their crime, but perhaps was now remembered as their kindness, when Saul of Gibeah came with so much readiness and resolution to relieve Jabesh-Gilead. Yet that was not all; two-thirds of the Benjamites that then remained were provided with wives from that city ([[Judges 21#14]]), so that most of the mothers of Benjamin were daughters of Jabesh-Gilead, for which city Saul, being a Benjamite, had therefore a particular kindness; and we find they returned his kindness, [[1 Samuel 31#11..12]].
|
||||
2. Because it was the Ammonites' invasion that induced the people to desire a king (so Samuel says, [[Judges 12#12]]), so that if he had not done his part, in this expedition, he would have disappointed their expectations, and for ever forfeited their respect.
|
||||
|
||||
# Sacrifices Offered to God. (b. c. 1069.)
|
||||
|
||||
## Verses: 12 - 15
|
||||
12 And the people said unto Samuel, Who is he that said, Shall Saul reign over us? bring the men, that we may put them to death. 13 And Saul said, There shall not a man be put to death this day: for to day the Lord hath wrought salvation in Israel. 14 Then said Samuel to the people, Come, and let us go to Gilgal, and renew the kingdom there. 15 And all the people went to Gilgal; and there they made Saul king before the Lord in Gilgal; and there they sacrificed sacrifices of peace offerings before the Lord; and there Saul and all the men of Israel rejoiced greatly.
|
||||
|
||||
We have here the improvement of the glorious victory which Saul had obtained, not the improvement of it abroad, though we take it for granted that the men of Jabesh-Gilead, having so narrowly saved their right eyes, would with them now discern the opportunity they had of avenging themselves upon these cruel enemies and disabling them from ever straitening them in like manner again; now shall they be avenged on the Ammonites for their right eyes condemned, as Samson on the Philistines for his two eyes put out, [[Judges 16#28]]. But the account here given is of the improvement of this victory at home.
|
||||
|
||||
1. The people took this occasion to show their jealousy for the honour of Saul, and their resentment of the indignities done him. Samuel, it seems, was present, if not in the action (it was too far for him to march) yet to meet them when they returned victorious; and to him, as judge, the motion was made (for they knew Saul would not be judge in his own cause) that the sons of Belial that would not have him to reign over them should be brought forth and slain, [[1 Samuel 11#12]]. Saul's good fortune (as foolish men commonly call it) went further with them to confirm his title than either his choice by lot or Samuel's anointing him. They had not courage thus to move for the prosecution of those that opposed him when he himself looked mean, but, now that his victory made him look great, nothing would serve but they must be put to death.
|
||||
2. Saul took this occasion to give further proofs of his clemency, for, without waiting for Samuel's answer, he himself quashed the motion ([[1 Samuel 11#13]]): *There shall not a man be put to death this day,* no, not those men, those bad men, that had abused him, and therein reflected on God himself,
|
||||
1. Because it was a day of joy and triumph: "*To day the Lord has wrought salvation in Israel;* and, since God has been so good to us all, let us not be harsh one to another. Now that God has made the heart of Israel in general so glad, let not us make sad the hearts of any particular Israelites."
|
||||
2. Because he hoped they were by this day's work brought to a better temper, were now convinced that this man, under God, could save them, now honoured him whom before they had despised; and, if they are but reclaimed, he is secured from receiving any disturbance by them, and therefore his point is gained. If an enemy be made a friend, that will be more to our advantage than to have him slain. And all good princes consider that their power is for edification, not for destruction.
|
||||
3. Samuel took this occasion to call the people together *before the Lord in Gilgal,* [[1 Samuel 11#14..15]].
|
||||
1. That they might publicly give God thanks for their late victory. There they *rejoiced greatly,* and, that God might have the praise of that which they had the comfort of, they *sacrificed to him,* as the giver of all their successes, *sacrifices of peace-offerings.* 2. That they might confirm Saul in the government, more solemnly than had been yet done, that he might not retire again to his obscurity. Samuel would have the kingdom renewed; he would renew his resignation, and the people should renew their approbation, and so in concurrence with, or rather in attendance upon, the divine nomination, they made Saul king, making it their own act and deed to submit to him.
|
||||
@ -0,0 +1,83 @@
|
||||
# Chapter Introduction
|
||||
|
||||
We left the general assembly of the states together, in the close of the foregoing chapter; in this chapter we have Samuel's speech to them, when he resigned the government into the hands of Saul, in which,
|
||||
|
||||
1. He clears himself from all suspicion or imputation of mismanagement, while the administration was in his hands, [[1 Samuel 12#1..5]].
|
||||
2. He reminds them of the great things God had done for them and for their fathers, [[1 Samuel 12#6..13]].
|
||||
3. He sets before them good and evil, the blessing and the curse, [[1 Samuel 12#14..15]].
|
||||
4. He awakens them to regard what he said to them, by calling to God for thunder, [[1 Samuel 12#16..19]].
|
||||
5. He encourages them with hopes that all should be well, [[1 Samuel 12#20..25]]. This is his farewell sermon to that august assembly and Saul's coronation sermon.
|
||||
|
||||
# Samuel's Discourse to Israel. (b. c. 1069.)
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||||
|
||||
## Verses: 1 - 5
|
||||
1 And Samuel said unto all Israel, Behold, I have hearkened unto your voice in all that ye said unto me, and have made a king over you. 2 And now, behold, the king walketh before you: and I am old and gray-headed; and, behold, my sons are with you: and I have walked before you from my childhood unto this day. 3 Behold, here I am: witness against me before the Lord, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you. 4 And they said, Thou hast not defrauded us, nor oppressed us, neither hast thou taken ought of any man's hand. 5 And he said unto them, The Lord is witness against you, and his anointed is witness this day, that ye have not found ought in my hand. And they answered, He is witness.
|
||||
|
||||
Here,
|
||||
|
||||
1. Samuel gives them a short account of the late revolution, and of the present posture of their government, by way of preface to what he had further to say to them, [[1 Samuel 12#1..2]].
|
||||
1. For his own part, he had spent his days in their service; he began betimes to be useful among them, and had continued long so: "*I have walked before you,* as a guide to direct you, as a shepherd that leads his flock ([[Psalms 80#1]]), *from my childhood unto this day.*" As soon as he was illuminated with the light of prophecy, in his early days, he began to be a burning and shining light to Israel; "and now my best days are done: *I am old and gray-headed;*" therefore they were the more unkind to cast him off, yet therefore he was the more willing to resign, finding the weight of government heavy upon his stooping shoulders. He was old, and therefore the more able to advise them, and the more observant they should have been of what he said, for *days shall speak* and *the multitude of years shall teach wisdom;* and there is a particular reverence due to the aged, especially aged magistrates and aged ministers. "I am old, and therefore not likely to live long, perhaps may never have an opportunity of speaking to you again, and therefore take notice of what I say."
|
||||
2. As for his sons, "*Behold*" (says he), "*they are with you,* you may, if you please, call them to an account for any thing they have done amiss. They are present with you, and have not, upon this revolution, fled from their country. They are upon the level with you, subjects to the new king as well as you; if you can prove them guilty of any wrong, you may prosecute them now by a due course of law, punish them, and oblige them to make restitution."
|
||||
3. As for their new king, Samuel had gratified them in setting him over them ([[1 Samuel 12#1]]): "*I have hearkened to your voice in all that you said to me,* being desirous to please you, if possible, and make you easy, though to the discarding of myself and family; and now will you hearken to me, and take my advice?" The change was now perfected: "*Behold, the king walketh before you*" ([[1 Samuel 12#2]]); he appears in public, ready to serve you in public business. Now that you have made yourselves like the nations in your civil government, and have cast off the divine administration in that, take heed lest you make yourselves like the nations in religion and cast off the worship of God.
|
||||
2. He solemnly appeals to them concerning his own integrity in the administration of the government ([[1 Samuel 12#3]]): *Witness against me, whose ox have I taken?* Observe,
|
||||
1. His design in this appeal. By this he intended,
|
||||
1. To convince them of the injury they had done him in setting him aside, when they had nothing amiss to charge him with (his government had no fault but that it was too cheap, too easy, too gentle), and also of the injury they had done themselves in turning off one that did not so much as take an ox or an ass from them, to put themselves under the power of one that would take from them their fields and vineyards, nay, and their very sons and daughters ([[1 Samuel 8#11]]), so unlike would the manner of the king be from Samuel's manner.
|
||||
2. To preserve his own reputation. Those that heard of Samuel's being rejected as he was would be ready to suspect that certainly he had done some evil thing, or he would never have been so ill treated; so that it was necessary for him to make this challenge, that it might appear upon record that it was not for any iniquity in his hands that he was laid aside, but to gratify the humour of a giddy people, who owned they could not have a better man to rule them, only they desired a bigger man. There is a just debt which every man owes to his own good name, especially men in public stations, which is to guard it against unjust aspersions and suspicions, that we may finish our course with honour as well as joy.
|
||||
3. As he designed hereby to leave a good name behind him, so he designed to leave his successor a good example before him; let him write after his copy, and he will write fair.
|
||||
4. He designed, in the close of his discourse, to reprove the people, and therefore he begins with a vindication of himself; for he that will, with confidence, tell another of his sin, must see to it that he himself be clear.
|
||||
2. In the appeal itself observe,
|
||||
1. What it is that Samuel here acquits himself from.
|
||||
1. He had never, under any pretence whatsoever, taken that which was not his own, ox or ass, had never distrained their cattle for tribute, fines, or forfeitures, nor used their service without paying for it.
|
||||
2. He had never defrauded those with whom he dealt, nor oppressed those that were under his power.
|
||||
3. He had never taken bribes to pervert justice, nor was ever biassed by favour for affection to give judgment in a cause against his conscience.
|
||||
2. How he calls upon those that had slighted him to bear witness concerning his conduct: "*Here I am; witness against me.* If you have any thing to lay to my charge, do it *before the Lord and the king,* the proper judges." He puts honour upon Saul, by owning himself accountable to him if guilty of any wrong.
|
||||
3. Upon this appeal he is honourably acquitted. He did not expect that they would do him honour at parting, though he well deserved it, and therefore mentioned not any of the good services he had done them, for which they ought to have applauded him, and returned him the thanks of the house; all he desired was that they should do him justice, and that they did ([[1 Samuel 12#4]]) readily owning,
|
||||
1. That he had not made his government oppressive to them, nor used his power to their wrong.
|
||||
2. That he had not made it expensive to them: *Neither hast thou taken aught of any man's hand* for the support of thy dignity. Like Nehemiah, he did *not require the bread of the governor* ([[Nehemiah 5#18]]), had not only been righteous, but generous, had *coveted no man's silver, or gold, or apparel,*[[Acts 20#33]].
|
||||
4. This honourable testimony borne to Samuel's integrity is left upon record to his honour ([[1 Samuel 12#5]]): "*The Lord is witness,* who searcheth the heart, *and his anointed is witness,* who trieth overt acts;" and the people agree to it: "*He is witness.*" Note, The testimony of our neighbours, and especially the testimony of our own consciences for us, that we have in our places lived honestly, will be our comfort under the slights and contempts that are put upon us. Demetrius is a happy man, that has a *good report of all men and of the truth itself,* [[3 John 12]].
|
||||
|
||||
## Verses: 6 - 15
|
||||
6 And Samuel said unto the people, It is the Lord that advanced Moses and Aaron, and that brought your fathers up out of the land of Egypt. 7 Now therefore stand still, that I may reason with you before the Lord of all the righteous acts of the Lord, which he did to you and to your fathers. 8 When Jacob was come into Egypt, and your fathers cried unto the Lord, then the Lord sent Moses and Aaron, which brought forth your fathers out of Egypt, and made them dwell in this place. 9 And when they forgat the Lord their God, he sold them into the hand of Sisera, captain of the host of Hazor, and into the hand of the Philistines, and into the hand of the king of Moab, and they fought against them. 10 And they cried unto the Lord, and said, We have sinned, because we have forsaken the Lord, and have served Baalim and Ashtaroth: but now deliver us out of the hand of our enemies, and we will serve thee. 11 And the Lord sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe. 12 And when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, Nay; but a king shall reign over us: when the Lord your God was your king. 13 Now therefore behold the king whom ye have chosen, and whom ye have desired! and, behold, the Lord hath set a king over you. 14 If ye will fear the Lord, and serve him, and obey his voice, and not rebel against the commandment of the Lord, then shall both ye and also the king that reigneth over you continue following the Lord your God: 15 But if ye will not obey the voice of the Lord, but rebel against the commandment of the Lord, then shall the hand of the Lord be against you, as it was against your fathers.
|
||||
|
||||
Samuel, having sufficiently secured his own reputation, instead of upbraiding the people upon it with their unkindness to him, sets himself to instruct them, and keep them in the way of their duty, and then the change of the government would be the less damage to them.
|
||||
|
||||
1. He reminds them of the great goodness of God to them and to their fathers, gives them an abstract of the history of their nation, that, by the consideration of the great things God had done for them, they might be for ever engaged to love him and serve him. "Come," says he ([[1 Samuel 12#7]]), "stand still, stand in token of reverence when God is speaking to you, stand still in token of attention and composedness of mind, and give me leave to reason with you." Religion has reason on its side, [[Isaiah 1#18]]. The work of ministers is to reason with people, not only to exhort and direct, but to persuade, to convince men's judgments, and so to gain their wills and affections. Let reason rule men, and they will be good. He reasons of the righteous acts of the Lord, that is, "both the benefits he hath bestowed upon you, in performance of his promises, and the punishments he has inflicted on you for your sins." His favours are called *his righteous acts* ([[Judges 5#11]]), because in them he is just to his own honour. He not only puts them in mind of what God had done for them in their days, but of what he had done of old, in the days of their fathers, because the present age had the benefit of God's former favours. We may suppose that his discourse was much larger than as here related.
|
||||
1. He reminds them of their deliverance out of Egypt. Into that house of bondage Jacob and his family came down poor and little; when they were oppressed they cried unto God, who advanced Moses and Aaron, from mean beginnings, to be their deliverers, and the founders of their state and settlement in Canaan, [[1 Samuel 12#6]]; [[1 Samuel 12#8]].
|
||||
2. He reminds them of the miseries and calamities which their fathers brought themselves into by forgetting God and serving other gods, [[1 Samuel 12#9]]. They enslaved themselves, for they were sold as criminals and captives into the hand of oppressors. They exposed themselves to the desolation of war, and their neighbours fought against them.
|
||||
3. He reminds them of their fathers' repentance and humiliation before God for their idolatries: *They said, We have sinned,*[[1 Samuel 12#10]]. Let not them imitate the sins of their fathers, for what they had done amiss they had many a time wished undone again. In the day of their distress they had sought unto God, and had promised to serve him; let their children then reckon that good at all times which they found good in bad times.
|
||||
4. He reminds them of the glorious deliverances God had wrought for them, the victories he had blessed them with, and their happy settlements, many a time, after days of trouble and distress, [[1 Samuel 12#11]]. He specifies some of their judges, Gideon and Jephthah, great conquerors in their time; among the rest he mentions Bedan, whom we read not of any where else: he might be some eminent person, that was instrumental of salvation to them, though not recorded in the book of Judges, such a one as Shamgar, of whom it is said that he *delivered* Israel, but not that he *judged* them, [[Judges 3#31]]. Perhaps this Bedan guarded and delivered them on one side, at the same time when some other of the judges appeared and acted for them on another side. Some think it was the same with Jair (so the learned Mr. Poole), others the same with Samson, who was Ben Dan, a son of Dan, of that tribe, and the Spirit of the Lord came upon him Be-Dan, in Dan, in the camp of Dan. Samuel mentions himself, not to his own praise, but to the honour of God, who had made him an instrument of subduing the Philistines.
|
||||
5. At last he puts them in mind of God's late favour to the present generation, in gratifying them with a king, when they would prescribe to God by such a one to save them out of the hand of Nahash king of Ammon, [[1 Samuel 12#12..13]]. Now it appears that this was the immediate occasion of their desiring a king: Nahash threatened them; they desired Samuel to nominate a general; he told them that God was commander-in-chief in all their wars and they needed no other, that what was wanting in them should be made up by his power: *The Lord is your king.* But they insisted on it, *Nay, but a king shall reign over us.* "And now," said he, "you have a king, a king of your own asking-- let that be spoken to your shame; but a king of God's making-- let that be spoken to his honour and the glory of his grace." God did not cast them off, even when they in effect cast him off.
|
||||
2. He shows them that they are now upon their good behaviour, they and their king. Let them not think that they had now cut themselves off from all dependence upon God, and that now, having a king of their own, the making of their own fortunes (as men foolishly call it) was in their own hands; no, still their judgment must proceed from the Lord. He tells them plainly,
|
||||
1. That their obedience to God would certainly be their happiness, [[1 Samuel 12#14]]. If they would not revolt from God to idols, nor rebel against him by breaking his commandments, but would persevere in their allegiance to him, would fear his wrath, serve his interests, and obey his will, then they and their king should certainly be happy; but observe how the promise is expressed: *Then you shall continue following the Lord your God;* that is,
|
||||
1. "You shall continue in the way of your duty to God, which will be your honour and comfort." Note, To those that are sincere in their religion God will give grace to persevere in it: those that follow God faithfully will be divinely strengthened to continue following him. And observe, Following God is a work that is its own wages. It is the matter of a promise as well as of a precept.
|
||||
2. "You shall continue under the divine guidance and protection:" *You shall be after the Lord,* so it is in the original, that is, "he will go before you to lead and prosper you, and make your way plain. *The Lord is with you while you are with him.*"
|
||||
2. That their disobedience would as certainly be their ruin ([[1 Samuel 12#15]]): "*If you rebel,* think not that your having a king will secure you against God's judgments, and that having in this instance made yourselves *like the nations* you may sin at as cheap a rate as they can. No, *the hand of the Lord will be against you, as it was against your fathers* when they offended him, in the days of the judges." We mistake if we think that we can evade God's justice by shaking off his dominion. If God shall not rule us, yet he will judge us.
|
||||
|
||||
# Samuel Calls for Thunder; Samuel Encourages and Comforts Israel. (b. c. 1069.)
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|
||||
## Verses: 16 - 25
|
||||
16 Now therefore stand and see this great thing, which the Lord will do before your eyes. 17 Is it not wheat harvest to day? I will call unto the Lord, and he shall send thunder and rain; that ye may perceive and see that your wickedness is great, which ye have done in the sight of the Lord, in asking you a king. 18 So Samuel called unto the Lord; and the Lord sent thunder and rain that day: and all the people greatly feared the Lord and Samuel. 19 And all the people said unto Samuel, Pray for thy servants unto the Lord thy God, that we die not: for we have added unto all our sins this evil, to ask us a king. 20 And Samuel said unto the people, Fear not: ye have done all this wickedness: yet turn not aside from following the Lord, but serve the Lord with all your heart; 21 And turn ye not aside: for then should ye go after vain things, which cannot profit nor deliver; for they are vain. 22 For the Lord will not forsake his people for his great name's sake: because it hath pleased the Lord to make you his people. 23 Moreover as for me, God forbid that I should sin against the Lord in ceasing to pray for you: but I will teach you the good and the right way: 24 Only fear the Lord, and serve him in truth with all your heart: for consider how great things he hath done for you. 25 But if ye shall still do wickedly, ye shall be consumed, both ye and your king.
|
||||
|
||||
Two things Samuel here aims at:--
|
||||
|
||||
1. To convince the people of their sin in desiring a king. They were now rejoicing before God in and with their king ([[1 Samuel 11#15]]), and offering to God the sacrifices of praise, which they hoped God would accept; and this perhaps made them think that there was no harm in their asking a king, but really they had done well in it. Therefore Samuel here charges it upon them as their sin, as wickedness, *great wickedness in the sight of the Lord.* Note, Though we meet with prosperity and success in a way of sin, yet we must not therefore think the more favourably of it. They have a king, and if they conduct themselves well their king may be a very great blessing to them, and yet Samuel will have them perceive and see that their *wickedness was great in asking a king.* We must never think well of that which God in his law frowns upon, though in his providence he may seem to smile upon it. Observe,
|
||||
1. The expressions of God's displeasure against them for asking a king. At Samuel's word, God sent prodigious thunder and rain upon them, at a season of the year when, in that country, the like was never seen or known before, [[1 Samuel 12#16..18]]. Thunder and rain have natural causes and sometimes terrible effects. But Samuel made it to appear that this was designed by the almighty power of God on purpose to convince them that they had done very *wickedly in asking a king;* not only by its coming in an unusual time, in wheat-harvest, and this on a fair clear day, when there appeared not to the eye any signs of a storm, but by his giving notice of it before. Had there happened to be thunder and rain at the time when he was speaking to them, he might have improved it for their awakening and conviction, as we may in a like case; but, to make it no less than a miracle, before it came,
|
||||
1. He spoke to them of it ([[1 Samuel 12#16..17]]): *Stand and see this great thing.* He had before told them to *stand and hear* ([[1 Samuel 12#7]]); but, because he did not see that his reasoning with them affected them (so stupid were they and unthinking), now he bids them *stand and see.* If what he said in a *still small voice* did not reach their hearts, nor his doctrine which dropped as the dew, they shall hear God speaking to them in dreadful claps of thunder and the great rain of his strength. He appealed to this as a sign: "*I will call upon the Lord, and he will send thunder, will* send it just now, to confirm the word of his servant, and to make you see that I spoke truly when I told you that God was angry with you for *asking a king.*" And the event proved him a true prophet; the sign and wonder came to pass.
|
||||
2. He spoke to God for it. Samuel called unto the Lord, and, in answer to his prayer, even while he was yet speaking, *the Lord sent thunder and rain.* By this Samuel made it to appear, not only what a powerful influence God has upon this earth, that he could, of a sudden, when natural causes did not work towards it, produce this dreadful rain and thunder, and bring them out of his treasures ([[Psalms 135#7]]), but also what a powerful interest *he* had in heaven, that God would thus *hearken to the voice of a man* ([[Joshua 10#14]]) and answer him *in the secret place of thunder,* [[Psalms 81#7]]. Samuel, that son of prayer, was still famous for success in prayer. Now by this extraordinary thunder and rain sent on this occasion,
|
||||
1. God testified his displeasure against them in the same way in which he had formerly testified it, and at the prayer of Samuel too, against the Philistines. *The Lord discomfited them with a great thunder,*[[1 Samuel 7#10]]. Now that Israel rebelled, and vexed his Holy Spirit, he turned to be their enemy, and fought against them with the same weapons which, not long before, had been employed against their adversaries, [[Isaiah 63#10]].
|
||||
2. He showed them their folly in desiring a king to save them, rather than God or Samuel, promising themselves more from an arm of flesh than from the arm of God or from the power of prayer. Could their king *thunder with a voice like God?* [[Job 40#9]]. Could their prince command such forces as the prophet could by his prayers?
|
||||
3. He intimated to them that how serene and prosperous soever their condition seemed to be now that they had a king, like the weather in wheat-harvest, yet, if God pleased, he could soon change the face of their heavens, and persecute them with his tempest, as the Psalmist speaks.
|
||||
2. The impressions which this made upon the people. It startled them very much, as well it might.
|
||||
1. *They greatly feared the Lord and Samuel.* Though when they had a king they were ready to think they must fear him only, God made them know that *he is greatly to be feared* and his prophets for his sake. Now they were rejoicing in their king, God taught them to rejoice with trembling.
|
||||
2. They owned their sin and folly in desiring a king: *We have added to all our sins this evil,*[[1 Samuel 12#19]]. Some people will not be brought to a sight of their sins by any gentler methods than storms and thunders. Samuel did not extort this confession from them till the matter was settled and the king confirmed, lest it should look as if he designed by it rather to establish himself in the government than to bring them to repentance. Now that they were *flattering themselves in their own eyes, their iniquity was found to be hateful,* [[Psalms 36#2]].
|
||||
3. They earnestly begged Samuel's prayers ([[1 Samuel 12#19]]): *Pray for thy servants, that we die not.* They were apprehensive of their danger from the wrath of God, and could not expect that he should hear their prayers for themselves, and therefore they entreat Samuel to pray for them. Now they see their need of him whom awhile ago they slighted. Thus many that will not have *Christ to reign over them* would yet be glad to have him intercede for them, to turn away the wrath of God. And the time may come when those that have despised and ridiculed praying people will value their prayers, and desire a share in them. "*Pray*" (say they) "*to the Lord thy God;* we know not how to call him ours, but, if thou hast any interest in him, improve it for us."
|
||||
2. He aims to confirm the people in their religion, and engage them for ever to cleave unto the Lord. The design of his discourse is much the same with Joshua's, [[1 Samuel 23#1..24#22]]
|
||||
1. He would not that the terrors of the Lord should frighten them from him, for they were intended to frighten them to him ([[1 Samuel 12#20]]): "*Fear not; though you have done all this wickedness,* and though God is angry with you for it, yet do not therefore abandon his service, nor *turn from following him." Fear not,* that is, "despair not, fear not with amazement, the weather will clear up after the storm. Fear not; for, though God will frown upon his people, yet he will not forsake them ([[1 Samuel 12#22]]) *for his great name's sake;* do not you forsake him then." Every transgression in the covenant, though it displease the Lord, yet does not throw us out of covenant, and therefore God's just rebukes must not drive us from our hope in his mercy. The fixedness of God's choice is owing to the freeness of it; we may therefore hope he will not forsake his people, because it has *pleased him to make them his people.* Had he chosen them for their good merits, we might fear he would cast them off for their bad merits; but, choosing them *for his name's sake,* for his name's sake he will not leave them.
|
||||
2. He cautions them against idolatry: "*Turn not aside* from God and the worship of him" ([[1 Samuel 12#20..21]]); "for if you turn aside from God, whatever you turn aside to, you will find it is a vain thing, that can never answer your expectations, but will certainly deceive you if you trust to it; it is a broken reed, a broken cistern." Idols could not profit those that sought to them in their wants, nor deliver those that sought to them in their straits, for they were vain, and not what they pretended to be. *An idol is nothing in the world,*[[1 Corinthians 8#4]].
|
||||
3. He comforts them with an assurance that he would continue his care and concern for them, [[1 Samuel 12#23]]. They desired him to pray for them, [[1 Samuel 12#19]]. He might have said, "Go to Saul, the king that you have put in my room," and get him to pray for you; but so far is he from upbraiding them with their disrespect to him that he promised them much more than they asked.
|
||||
1. They asked it of him as a favour; he promised it as a duty, and startles at the thought of neglecting it. *Pray for you!* says he, *God forbid that I should sin against the Lord in not doing it.* Note, It is a sin against God not to pray for the Israel of God, especially for those of them that are under our charge: and good men are afraid of the guilt of omissions.
|
||||
2. They asked him to pray for them at this time, and upon this occasion, but he promised to continue his prayers for them and to cease as long as he lived. Our rule is to *pray without ceasing;* we sin if we restrain prayer in general, and in particular if we cease praying for the church.
|
||||
3. They asked him only to pray for them, but he promised to do more for them, not only to pray for them, but to teach them; though they were not willing to be under his government as a judge, he would not therefore deny them his instructions as a prophet. And they might be sure he would teach them no other than the *good and the right way:* and the right way is certainly the good way: the way of duty is the way of pleasure and profit.
|
||||
4. He concludes with an earnest exhortation to practical religion and serious godliness, [[1 Samuel 12#24..25]]. The great duty here pressed upon us is to *fear the Lord.* He had said ([[1 Samuel 12#20]]), "*Fear not* with a slavish fear," but here, "Fear the Lord, with a filial fear." As the fruit and evidence of this, serve him in the duties of religious worship and of a godly conversation, in truth and sincerity, and not in show and profession only, with your heart, and *with all your heart,* not dissembling, not dividing. And two things he urges by way of motive:--
|
||||
1. That they were bound in gratitude to serve God, considering *what great things he had done for them,* to engage them for ever to his service.
|
||||
2. That they were bound in interest to serve him, considering what great things he would do against them if they should still do wickedly: "*You shall be destroyed* by the judgments of God, *both you and your king* whom you are so proud of and expect so much from, and who will be a blessing to you if you keep in with God." Thus, as a faithful watchman, he gave them warning, and so delivered his own soul.
|
||||
@ -0,0 +1,70 @@
|
||||
# Chapter Introduction
|
||||
|
||||
Those that desired a king like all the nations fancied that, when they had one, they should look very great and considerable; but in this chapter we find it proved much otherwise. While Samuel was joined in commission with Saul things went well, [[1 Samuel 11#7]]. But, now that Saul began to reign alone, all went to decay, and Samuel's words began to be fulfilled: "You shall be consumed, both you and your king;" for never was the state of Israel further gone in a consumption than in this chapter.
|
||||
|
||||
1. Saul appears here a very silly prince.
|
||||
1. Infatuated in his counsels, [[1 Samuel 13#1..3]].
|
||||
2. Invaded by his neighbours, [[1 Samuel 13#4..5]].
|
||||
3. Deserted by his soldiers, [[1 Samuel 13#6..7]].
|
||||
4. Disordered in his own spirit, and sacrificing in confusion, [[1 Samuel 13#8..10]].
|
||||
5. Chidden by Samuel, [[1 Samuel 13#11..13]].
|
||||
6. Rejected of God from being king, [[1 Samuel 13#14]].
|
||||
2. The people appear here a very miserable people.
|
||||
1. Disheartened and dispersed, ver. [[1 Samuel 13#6..7]].
|
||||
2. Diminished, [[1 Samuel 13#15..16]].
|
||||
3. Plundered, [[1 Samuel 13#17..18]].
|
||||
4. Disarmed, [[1 Samuel 13#19..23]]. This they got by casting off God's government, and making themselves like the nations: all their glory departed from them.
|
||||
|
||||
# The Philistines War against Israel. (b. c. 1067.)
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||||
|
||||
## Verses: 1 - 7
|
||||
1 Saul reigned one year; and when he had reigned two years over Israel, 2 Saul chose him three thousand men of Israel; whereof two thousand were with Saul in Michmash and in mount Beth-el, and a thousand were with Jonathan in Gibeah of Benjamin: and the rest of the people he sent every man to his tent. 3 And Jonathan smote the garrison of the Philistines that was in Geba, and the Philistines heard of it. And Saul blew the trumpet throughout all the land, saying, Let the Hebrews hear. 4 And all Israel heard say that Saul had smitten a garrison of the Philistines, and that Israel also was had in abomination with the Philistines. And the people were called together after Saul to Gilgal. 5 And the Philistines gathered themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea shore in multitude: and they came up, and pitched in Michmash, eastward from Beth-aven. 6 When the men of Israel saw that they were in a strait, (for the people were distressed,) then the people did hide themselves in caves, and in thickets, and in rocks, and in high places, and in pits. 7 And some of the Hebrews went over Jordan to the land of Gad and Gilead. As for Saul, he was yet in Gilgal, and all the people followed him trembling.
|
||||
|
||||
We are not told wherein it was that the people of Israel offended God, so as to forfeit his presence and turn his hand against them, as Samuel had threatened ([[1 Samuel 12#15]]); but doubtless they left God, else he would not have left them, as here it appears he did; for,
|
||||
|
||||
1. Saul was very weak and impolitic, and did not order his affairs with discretion. *Saul was the son of one year* (so the first words are in the original), a phrase which we make to signify the date of his reign, but ordinarily it signifies the date of one's birth, and therefore some understand it figuratively-- he was as innocent and good as a child of a year old; so the Chaldee paraphrase: he was *without fault, like the son of a year.* But, if we admit a figurative sense, it may as well intimate that he was ignorant and imprudent, and as unfit for business as a child of a year old: and the subsequent particulars make this more accordant with his character than the former. But we take it rather, as our own translation has it, *Saul reigned one year,* and nothing happened that was considerable, it was a year of no action; but in his second year he did as follows:--
|
||||
1. he chose a band of 3000 men, of whom he himself commanded 2000, and his son Jonathan 1000, [[1 Samuel 13#2]]. The rest of the people he dismissed to their tents. If he intended these only for the guard of his person and his honorary attendants, it was impolitic to have so many, if for a standing army, in apprehension of danger from the Philistines, it was no less impolitic to have so few; and perhaps the confidence he put in this select number, and his disbanding the rest of that brave army with which he had lately beaten the Ammonites ([[1 Samuel 11#8..11]]), was looked upon as an affront to the kingdom, excited general disgust, and was the reason he had so few at his call when he had occasion for them. The prince that relies on a particular party weakens his own interest in the whole community.
|
||||
2. He ordered his son Jonathan to surprise and destroy the garrison of the Philistines that lay near him in Geba, [[1 Samuel 13#3]]. I wish there were no ground for supposing that this was a violation or infraction of some articles with the Philistines, and that it was done treacherously and perfidiously. The reason why I suspect it is because it is said that, for doing it, *Israel was had in abomination,* or, as the word is, *did stink with the Philistines* ([[1 Samuel 13#4]]), as men void of common honesty and whose word could not be relied on. If it was so, we will lay the blame, not on Jonathan who did it, but on Saul, his prince and father, who ordered him to do it, and perhaps kept him in ignorance of the truth of the matter. Nothing makes the name of Israel odious to those that are without so much as the fraud and dishonesty of those that are called by that worthy name. If professors of religion cheat and over-reach, break their word and betray their trust, religion suffers by it, and is *had in abomination with the Philistines.* Whom may one trust if not an Israelite, one that, it is expected, should be *without guile?* 3. When he had thus exasperated the Philistines, then he began to raise forces, which, if he had acted wisely, he would have done before. When the Philistines had a vast army ready to pour in upon him, to avenge the wrong he had done them, then was he *blowing the trumpet through the land,* among a careless, if not a disaffected people, saying, *Let the Hebrews hear* ([[1 Samuel 13#3]]), and so as many as thought fit came to Saul to Gilgal, [[1 Samuel 13#4]]. But now the generality, we may suppose, drew back (either in dislike of Saul's politics or in dread of the Philistines' power), who, if he had summoned them sooner, would have been as ready at his beck as they were when he marched against the Ammonites. We often find that after-wit would have done much better before and have prevented much inconvenience.
|
||||
2. Never did the Philistines appear in such a formidable body as they did now, upon this provocation which Saul gave them. We may suppose they had great assistance from their allies, for ([[1 Samuel 13#5]]), besides 6000 horse, which in those times, when horses were not so much used in war as they are now, was a great body, they had an incredible number of chariots, 30,000 in all: most of them, we may suppose, were carriages for the bag and baggage of so vast an army, not chariots of war. But their foot was *innumerable as the sand of the sea-shore,* so jealous were they for the honour of their nation and so much enraged at the baseness of the Israelites in destroying their garrison. If Saul had asked counsel of God before he had given the Philistines this provocation, he and his people might the better have borne this threatening trouble which they had now brought on themselves by their own folly.
|
||||
3. Never were the people of Israel so faint-hearted, so sneaking, so very cowardly, as they were now. Some considerable numbers, it may be, came to Saul to Gilgal; but, hearing of the Philistines' numbers and preparations, their spirits sunk within them, some think because they did not find Samuel there with Saul. Those that, awhile ago, were weary of him, and wished for a king, now had small joy of their king unless they could see him under Samuel's direction. Sooner or later, men will be made to see that God and his prophets are their best friends. Now that they saw the Philistines making war upon them, and Samuel not coming in to help them, they knew not what to do; *men's hearts failed them for fear.* And.
|
||||
1. Some absconded. Rather than run upon death among the Philistines, they buried themselves alive in caves and thickets, [[1 Samuel 13#6]]. See what work sin makes; it exposes men to perils, and then robs them of their courage and dispirits them. A single person, by faith, can say, *I will not be afraid of* 10,000 ([[Psalms 3#6]]); but here thousands of degenerate Israelites tremble at the approach of a great crowd of Philistines. Guilt makes men cowards.
|
||||
2. Others fled ([[1 Samuel 13#7]]): They *went over Jordan to the land of Gilead,* as far as they could from the danger, and to a place where they had lately been victorious over the Ammonites. Where they had triumphed they hoped to be sheltered.
|
||||
3. Those that staid with Saul *followed him trembling,* expecting no other than to be cut off, and having their hands and hearts very much weakened by the desertion of so many of their troops. And perhaps Saul himself, though he had so much honour as to stand his ground, yet had no courage to spare wherewith to inspire his trembling soldiers.
|
||||
|
||||
# Saul Reproved by Samuel; Sentence Passed upon Saul. (b. c. 1067.)
|
||||
|
||||
## Verses: 8 - 14
|
||||
8 And he tarried seven days, according to the set time that Samuel had appointed: but Samuel came not to Gilgal; and the people were scattered from him. 9 And Saul said, Bring hither a burnt offering to me, and peace offerings. And he offered the burnt offering. 10 And it came to pass, that as soon as he had made an end of offering the burnt offering, behold, Samuel came; and Saul went out to meet him, that he might salute him. 11 And Samuel said, What hast thou done? And Saul said, Because I saw that the people were scattered from me, and that thou camest not within the days appointed, and that the Philistines gathered themselves together at Michmash; 12 Therefore said I, The Philistines will come down now upon me to Gilgal, and I have not made supplication unto the Lord: I forced myself therefore, and offered a burnt offering. 13 And Samuel said to Saul, Thou hast done foolishly: thou hast not kept the commandment of the Lord thy God, which he commanded thee: for now would the Lord have established thy kingdom upon Israel for ever. 14 But now thy kingdom shall not continue: the Lord hath sought him a man after his own heart, and the Lord hath commanded him to be captain over his people, because thou hast not kept that which the Lord commanded thee.
|
||||
|
||||
Here is,
|
||||
|
||||
1. Saul's offence in offering sacrifice before Samuel came. Samuel, when he anointed him, had ordered him to tarry for him seven days in Gilgal, promising that, at the end of those days, he would be sure to come to him, and both offer sacrifices for him and direct him what he should do. This we had [[1 Samuel 10#8]]. Perhaps that order, though inserted there, was given him afterwards, or was given him as a general rule to be observed in every public congress at Gilgal, or, as is most probable, though not mentioned again, was lately repeated with reference to this particular occasion; for it is plain that Saul himself understood it as obliging him from God now to stay till Samuel came, else he would not have made so many excuses as he did for not staying, [[1 Samuel 13#11]]. This order Saul broke. He staid till the seventh day, yet had not patience to wait till the end of the seventh day. Perhaps he began to reproach Samuel as false to his word, careless of his country, and disrespectful of his prince, and thought it more fit that Samuel should wait for him than he for Samuel. However,
|
||||
1. He presumed to offer sacrifice without Samuel, and nothing appears to the contrary but that he did it himself, though he was neither priest nor prophet, as if, because he was a king, he might do any thing, a piece of presumption which king Uzziah paid dearly for, [[2 Chronicles 26#16..23]], &c.
|
||||
2. He determined to engage the Philistines without Samuel's directions, though he had promised to *show him what he should do.* So self-sufficient Saul was that he thought it not worth while to stay for a prophet of the Lord, either to pray for him or to advise him. This was Saul's offence, and that which aggravated it was,
|
||||
1. That for aught that appears, he did not send any messenger to Samuel, to know his mind, to represent the case to him, and to receive fresh directions from him, though he had enough about him that were swift enough of foot at this time.
|
||||
2. That when Samuel came he rather seemed to boast of what he had done than to repent of it; for he *went forth to salute him,* as his brother-sacrificer, and seemed pleased with the opportunity he had of letting Samuel know that he needed him not, but could do well enough without him. He went out to *bless him,* so the word is, as if he now thought himself a complete priest, empowered to bless as well as sacrifice, whereas he should have gone out to be blessed by him.
|
||||
3. That he charged Samuel with breach of promise: *Thou camest not within the days appointed* ([[1 Samuel 13#11]]), and therefore if any thing was amiss Samuel must bear the blame, who was God's minister; whereas he did come according to his word, before the seven days had expired. Thus the *scoffers of the latter days* think the promise of Christ's coming is broken, because he does not come in their time, though it is certain he will come at the set time.
|
||||
4. That when he was charged with disobedience he justified himself in what he had done, and gave no sign at all of repentance for it. It is not sinning that ruins men, but sinning and not repenting, falling and not getting up again. See what excuses he made, [[1 Samuel 13#11..12]]. He would have this act of disobedience pass,
|
||||
1. For an instance of his prudence. The people were most of them scattered from him, and he had no other way than this to keep those with him that remained and to prevent their deserting too. If Samuel neglected the public concerns, he would not.
|
||||
2. For an instance of his piety. He would be thought very devout, and in great care not to engage the Philistines till he had by prayer and sacrifice engaged God on his side: "*The Philistines,*" said he, "*will come down upon me, before I have made my supplication to the Lord,* and then I am undone. What! go to war before I have said my prayers!" Thus he covered his disobedience to God's command with a pretence of concern for God's favour. Hypocrites lay a great stress upon the external performances of religion, thinking thereby to excuse their neglect of the *weightier matters of the law.* And yet, lastly, He owns it went against his conscience to do it: *I forced myself and offered a burnt-offering,* perhaps boasting that he had broken through his convictions and got the better of them, or at least thinking this extenuated his fault, that he knew he should not have done as he did, but did it with reluctancy. Foolish man! to think that God would be well pleased with sacrifices offered in direct opposition both to his general and particular command.
|
||||
2. The sentence passed upon Saul for this offence. Samuel found him standing by his burnt-offering, but, instead of an answer of peace, was sent to him with heavy tidings, and let him know that *the sacrifice of the wicked is abomination to the Lord,* much more when he brings it, as Saul did, *with a wicked mind.* 1. He shows him the aggravations of his crime, and says to this king, *Thou art wicked,* which it is not for any but a prophet of the Lord to say, [[Job 34#18]]. He charges him with being an enemy to himself and his interest-- *Thou hast done foolishly,* and a rebel to God and his government-- "*Thou hast not kept the commandment of the Lord thy God,* that commandment wherewith he intended to try thy obedience." Note, Those that disobey the commandments of God do foolishly for themselves. Sin is folly, and sinners are the greatest fools.
|
||||
2. He reads his doom ([[1 Samuel 13#14]]): "*Thy kingdom shall not continue* long to thee or thy family; God has his eye upon another, *a man after his own heart,* and not like thee, that will have thy own will and way." The sentence is in effect the same with *Mene tekel,* only now there seems room left for Saul's repentance, upon which this sentence would have been reversed; but, upon the next act of disobedience, it was made irreversible, [[1 Samuel 15#29]]. And now, better a thousand times he had continued in obscurity tending his asses than to be enthroned and so soon dethroned. But was not this hard, to pass so severe a sentence upon him and his house for a single error, an error that seemed so small, and in excuse for which he had so much to say? No, *The Lord is righteous in all his ways* and does no man any wrong, *will be justified when he speaks and clear when he judges.* By this,
|
||||
1. He shows that there is no sin little, because no little god to sin against; but that every sin is a forfeiture of the heavenly kingdom, for which we stood fair.
|
||||
2. He shows that disobedience to an express command, though in a small matter, is a great provocation, as in the case of our first parents.
|
||||
3. He warns us to *take heed of our spirits,* for that which to men may seem but a small offence, yet to him that knows from what principle and with what disposition of mind it is done, may appear a heinous crime.
|
||||
4. God, in rejecting Saul for an error seemingly little, sets off, as by a foil, the lustre of his mercy in forgiving such great sins as those of David, Manasseh, and others.
|
||||
5. We are taught hereby how necessary it is that we *wait on our God continually.* Saul lost his kingdom for want of two or three hours' patience.
|
||||
|
||||
# The Israelites' Low Condition. (b. c. 1067.)
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## Verses: 15 - 23
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15 And Samuel arose, and gat him up from Gilgal unto Gibeah of Benjamin. And Saul numbered the people that were present with him, about six hundred men. 16 And Saul, and Jonathan his son, and the people that were present with them, abode in Gibeah of Benjamin: but the Philistines encamped in Michmash. 17 And the spoilers came out of the camp of the Philistines in three companies: one company turned unto the way that leadeth to Ophrah, unto the land of Shual: 18 And another company turned the way to Beth-horon: and another company turned to the way of the border that looketh to the valley of Zeboim toward the wilderness. 19 Now there was no smith found throughout all the land of Israel: for the Philistines said, Lest the Hebrews make them swords or spears: 20 But all the Israelites went down to the Philistines, to sharpen every man his share, and his coulter, and his axe, and his mattock. 21 Yet they had a file for the mattocks, and for the coulters, and for the forks, and for the axes, and to sharpen the goads. 22 So it came to pass in the day of battle, that there was neither sword nor spear found in the hand of any of the people that were with Saul and Jonathan: but with Saul and with Jonathan his son was there found. 23 And the garrison of the Philistines went out to the passage of Michmash.
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Here,
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1. Samuel departs in displeasure. Saul has set up for himself, and now he is left to himself: *Samuel gat him from Gilgal* ([[1 Samuel 13#15]]), and it does not appear that he either prayed with Saul or directed him. Yet in going up to Gibeah of Benjamin, which was Saul's city, he intimated that he had not quite abandoned him, but waited to do him a kindness another time. Or he went to the college of the prophets there, to pray for Saul when he did not think fit to pray with him.
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2. Saul goes after him to Gibeah, and there musters his army, and finds his whole number to be but 600 men, [[1 Samuel 13#15..16]]. Thus were they for their sin *diminished and brought low.* 3. The Philistines ravage the country, and put all the adjacent parts under contribution. The body of their army, or standing camp (as it is called in the margin, [[1 Samuel 13#23]]), lay in an advantageous pass at Michmash, but thence they sent out three separate parties or detachments that took several ways, to plunder the country, and bring in provisions for the army, [[1 Samuel 13#17..18]]. By these the land of Israel was both terrified and impoverished, and the Philistines were animated and enriched. This the sin of Israel brought upon them, [[Isaiah 42#24]].
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4. The Israelites that take the field with Saul are unarmed, having only slings and clubs, not a sword or spear among them all, except what Saul and Jonathan themselves have, [[1 Samuel 13#19]]; [[1 Samuel 13#22]]. See here,
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1. How politic the Philistines were, when they had power in their hands, and did what they pleased in Israel. They put down all the smiths' shops, transplanted the smiths into their own country, and forbade any Israelite, under severe penalties, to exercise the trade or mystery of working in brass or iron, though they had rich mines of both ([[Deuteronomy 8#9]]) in such plenty that it was said of Asher, *his shoes shall be iron and brass,*[[Deuteronomy 33#25]]. This was subtilely done of the Philistines, for hereby they not only prevented the people of Israel from making themselves weapons of war (by which they would be both disused to military exercises and unfurnished when there was occasion), but obliged them to a dependence upon them even for the instruments of husbandry; they must go to them, that is, to some or other of their garrisons, which were dispersed in the country, to have all their iron-work done, and no more might an Israelite do than use a file ([[1 Samuel 13#20..21]]), and no doubt the Philistines' smiths brought the Israelites long bills for work done.
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2. How impolitic Saul was, that did not, in the beginning of his reign, set himself to redress this grievance. Samuel's not doing it was very excusable; he fought with other artillery; thunder and lightning, in answer to his prayer, were to him instead of sword and spear; but for Saul, that pretended to be a king like the kings of the nations, to leave his soldiers without swords and spears, and take no care to provide them, especially when he might have done it out of the spoils of the Ammonites whom he conquered in the beginning of his reign, was such a piece of negligence as could by no means be excused.
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3. How slothful and mean-spirited the Israelites were, that suffered the Philistines thus to impose upon them and had no thought nor spirit to help themselves. It was reckoned very bad with them when there was *not a shield or spear found among* 40,000 *in Israel* ([[Judges 5#8]]), and it was not better now, when there was never an Israelite with a sword by his side but the king and his son, never a soldier, never a gentleman; surely they were reduced to this, or began to be so, in Samuel's time, for we never find him with sword or spear in his hand. If they had not been dispirited, they could not have been disarmed, but it was sin that made them naked to their shame.
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@ -0,0 +1,104 @@
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# Chapter Introduction
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We left the host of Israel in a very ill posture, in the close of the foregoing chapter; we saw in them no wisdom, nor strength, nor goodness, to give us ground to expect any other than that they should all be cut off by the army of the Philistines; yet here we find that infinite power which works without means, and that infinite goodness which gives without merit, glorified in a happy turn to their affairs, that still Samuel's words may be made good: "The Lord will not forsake his people, for his great name's sake," ([[1 Samuel 12#22]]. In this chapter we have,
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1. The host of the Philistines trampled upon, and triumphed over, by the faith and courage of Jonathan, who unknown to his father ([[1 Samuel 14#1..3]]), with his armour-bearer only, made a brave attack upon them, encouraging himself in the Lord his God, [[1 Samuel 14#4..7]]. He challenged them ([[1 Samuel 14#8..12]]), and, upon their acceptance of the challenge, charged them with such fury, or rather such faith, that he put them to flight, and set them one against another ([[1 Samuel 14#13..14]]), which gave opportunity to Saul and his forces, with other Israelites, to follow the blow, and gain a victory, [[1 Samuel 14#16..23]].
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2. The host of Israel troubled and perplexed by the rashness and folly of Saul, who adjured the people to eat no food till night, which
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1. Brought Jonathan to a præmunire, [[1 Samuel 14#24..30]].
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2. Was a temptation to the people, when the time of their fast had expired, to eat with the blood, [[1 Samuel 14#31..35]]. Jonathan's error, through ignorance, had like to have been his death, but the people rescued him, [[1 Samuel 14#36..46]].
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3. In the close we have a general account of Saul's exploits ([[1 Samuel 14#47..48]]) and of his family, [[1 Samuel 14#49..52]].
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# Jonathan Smites the Philistines. (b. c. 1067.)
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## Verses: 1 - 15
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1 Now it came to pass upon a day, that Jonathan the son of Saul said unto the young man that bare his armour, Come, and let us go over to the Philistines' garrison, that is on the other side. But he told not his father. 2 And Saul tarried in the uttermost part of Gibeah under a pomegranate tree which is in Migron: and the people that were with him were about six hundred men; 3 And Ahiah, the son of Ahitub, Ichabod's brother, the son of Phinehas, the son of Eli, the Lord's priest in Shiloh, wearing an ephod. And the people knew not that Jonathan was gone. 4 And between the passages, by which Jonathan sought to go over unto the Philistines' garrison, there was a sharp rock on the one side, and a sharp rock on the other side: and the name of the one was Bozez, and the name of the other Seneh. 5 The forefront of the one was situate northward over against Michmash, and the other southward over against Gibeah. 6 And Jonathan said to the young man that bare his armour, Come, and let us go over unto the garrison of these uncircumcised: it may be that the Lord will work for us: for there is no restraint to the Lord to save by many or by few. 7 And his armourbearer said unto him, Do all that is in thine heart: turn thee; behold, I am with thee according to thy heart. 8 Then said Jonathan, Behold, we will pass over unto these men, and we will discover ourselves unto them. 9 If they say thus unto us, Tarry until we come to you; then we will stand still in our place, and will not go up unto them. 10 But if they say thus, Come up unto us; then we will go up: for the Lord hath delivered them into our hand: and this shall be a sign unto us. 11 And both of them discovered themselves unto the garrison of the Philistines: and the Philistines said, Behold, the Hebrews come forth out of the holes where they had hid themselves. 12 And the men of the garrison answered Jonathan and his armourbearer, and said, Come up to us, and we will shew you a thing. And Jonathan said unto his armourbearer, Come up after me: for the Lord hath delivered them into the hand of Israel. 13 And Jonathan climbed up upon his hands and upon his feet, and his armourbearer after him: and they fell before Jonathan; and his armourbearer slew after him. 14 And that first slaughter, which Jonathan and his armourbearer made, was about twenty men, within as it were an half acre of land, which a yoke of oxen might plow. 15 And there was trembling in the host, in the field, and among all the people: the garrison, and the spoilers, they also trembled, and the earth quaked: so it was a very great trembling.
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We must here take notice,
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1. Of the goodness of God in restraining the Philistines, who had a vast army of valiant men in the field, from falling upon that little handful of timorous trembling people that Saul had with him, whom they would easily have swallowed up at once. It is an invisible power that sets bounds to the malice of the church's enemies, and suffers them not to do that which we should think there is nothing to hinder them from.
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2. Of the weakness of Saul, who seems here to have been quite at a loss, and unable to help himself.
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1. He pitched his tent under a tree, and had but 600 men with him, [[1 Samuel 14#2]]. Where were now the 3000 men he had chosen, and put such a confidence in? [[1 Samuel 13#2]]. Those whom he trusted too much to failed him when he most needed them. He durst not stay in Gibeah, but got into some obscure place, in the uttermost part of the city, under a pomegranate-tree, under *Rimmon* (so the word is), *Ha-Rimmon,* that Rimmon near Gibeah, in the caves of which those 600 Benjamites that escaped his themselves, [[Judges 20#47]]. Some think that there Saul took shelter, so mean and abject was his spirit, now that he had fallen under God's displeasure, every hour expecting the Philistines upon him, and thereby the accomplishment of Samuel's threatening, [[1 Samuel 13#14]]. Those can never think themselves safe that see themselves cast out of God's protection.
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2. Now he sent for a priest, and the ark, a priest from Shiloh, and the ark from Kirjath-jearim, [[1 Samuel 14#3]]; [[1 Samuel 14#18]]. Saul had once offended by offering sacrifice himself, [[1 Samuel 13#9]]. Now he resolves never to fall into that error again, and therefore sends for a priest, and hopes to compromise the matter with God Almighty by a particular reformation, as many do whose hearts are unhumbled and unchanged. Samuel, the Lord's prophet, had forsaken him, but he thinks he can make up that loss by commanding Ahiah, the Lord's priest, to attend him, and *he* will not make him stay for him nor reprove him, as Samuel had done, but will do just as he bids him, [[1 Samuel 14#18..19]]. Many love to have such ministers as will be what they would have them to be, and prophesy smooth things to them; and their caressing them because they are priests, they hope, will atone for their enmity to those ministers that deal faithfully and plainly with them. He will also have the ark brought, perhaps to upbraid Samuel, who in the days of his government, for aught that appears, had not made any public use of it; or in hopes that this would make up the deficiency of his forces; one would have supposed that they would never bring the ark into the camp again, since, the last time, it not only did not save them, but did itself fall into the Philistines' hands. But it is common for those that have lost the substance of religion to be most fond of the shadows of it, as here is a deserted prince courting a deserted priest.
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3. Of the bravery and piety of Jonathan, the son of Saul, who was much fitter than the father to wear the crown. "A sweet imp (says bishop Hall) out of a crab-stock."
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1. He resolved to go *incognito*-- *unknown to any one,* into the camp of the Philistines; he did not acquaint his father with his design, for he knew he would forbid him; nor the people, for he knew they would all discourage him, and, because he resolved not to heed their objections, he resolved not to hear them, nor ask their advice, [[1 Samuel 14#1]]; [[1 Samuel 14#3]]. Nor had he so great an opinion of the priest as to consult him, but, being conscious of a divine impulse putting him upon it, he threw himself into the mouth of danger, in hope of doing service to his country. The way of access to the enemies' camp is described ([[1 Samuel 14#4..5]]) as being peculiarly difficult, and their natural entrenchments impregnable, yet this does not discourage him; the strength and sharpness of the rocks do but harden and whet his resolutions. Great and generous souls are animated by opposition and take a pleasure in breaking through it.
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2. He encouraged his armour-bearer, a young man that attended him, to go along with him in the daring enterprise, ([[1 Samuel 14#6]]): "*Come, and let us* put our lives in our hands, *and go over to the* enemies' *garrison,* and try what we can do to put them into confusion." See whence he draws his encouragements.
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1. "They are uncircumcised, and have not the seal of the covenant in their flesh, as we have. Fear not, we shall do well enough with them, for they are not under the protection of God's covenant as we are, cannot call him theirs as we can, by the sign of circumcision." If such as are enemies to us are also strangers to God, we need not fear them.
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2. "God is able to make us two victorious over their unnumbered regiments. *There is no restraint in the Lord,* no limitation to the holy One of Israel, but it is all one to him *to save by many or by few.*" This is a true easily granted in general, that it is all alike to Omnipotence what the instruments are by which it works; and yet it is not so easy to apply it to a particular case; when we are but few and feeble then to believe that God can not only save us, but save by us, this is an instance of faith, which, wherever it is, shall obtain a good report. Let this strengthen the weak and encourage the timid: let it be pleaded with God for the enforcing of our petitions and with ourselves for the silencing of our fears: *It is nothing with God to help, whether with many or with those that have no power,* [[2 Chronicles 14#11]].
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3. "Who knows but he that can use us for his glory will do it? *It may be the Lord will work for us,* work with us, work a sign or miracle for us." So the Chaldee. We may encourage ourselves with hope that God will appear for us, though we have not ground on which to build an assurance. An active faith will venture far in God's cause upon an *it may be.* Jonathan's armour-bearer, or esquire, as if he had learned to carry, not his arms only, but his heart, promised to stand by him and to follow him whithersoever he went, [[1 Samuel 14#7]]. We have reason to think that Jonathan felt a divine impulse and impression putting him upon this bold adventure, in which he was encouraged by his servant's concurrence, otherwise the danger was so great which he ran upon that he would have tempted God rather than trusted him. And perhaps he had an actual regard to that word of Joshua ([[Joshua 23#10]]), *One man of you shall chase a thousand,* borrowed from Moses, [[Deuteronomy 32#30]].
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3. How bold soever his resolution was, he resolved to follow Providence in the execution of it, which, he believed, would guide him *with its eye* ([[Psalms 32#8]]), and which therefore he would carefully attend and take hints of direction from. See how he put himself upon Providence, and resolved to be determined by it. "Come" (says he to his confidant), "we will discover ourselves to the enemy, as those that are not afraid to look them in the face ([[1 Samuel 14#8]]), and then, if they be so cautious as to bid us stand, we will advance no further, taking it for an intimation of Providence that God would have us act defensively, and we will prepare as well as we can to give them a warm reception ([[1 Samuel 14#9]]); but if they be so presumptuous as to challenge us, and the first sentinel we meet with bid us march on, we will push forward, and make as brisk an onset, assuredly gathering thence that it is the will of God we should act offensively, and then not doubting but he will *stand by us,*" [[1 Samuel 14#10]]. And upon this issue he puts it, firmly believing, as we all should,
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1. That God has the governing of the hearts and tongues of all men, even of those that know him not, nor have any regard to him, and serves his own purposes by them, though they mean not so, neither do their hearts think so. Jonathan knew God could discover his mind to him if he pleased, and would do it, since he depended upon him, as surely by the mouth of a Philistine as by the mouth of a priest.
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2. That God will, some way or other, direct the steps of those that *acknowledge him in all their ways,* and seek unto him for direction, with full purpose of heart to follow it. Sometimes we find most comfort in that which is least our own doing, and into which we have been led by the unexpected, but well observed, turns of Providence.
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4. Providence gave him the sign he expected, and he answered the signal. He and his armour-bearer did not surprise the Philistines when they were asleep, but discovered themselves to them by day-light, [[1 Samuel 14#11]]. The guards of the Philistines,
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1. Disdained them, upbraided them with the cowardice of many of their people, and looked upon them to be of the regiment of sneakers: *Behold, the Hebrews come forth out of their holes.* If some of Christ's soldiers play the coward, others that play the man may perhaps be upbraided with it.
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2. They defied them ([[1 Samuel 14#12]]): *Come, and we will show you a thing,* as if they came like children to gaze about them; but meaning, as Goliath ([[1 Samuel 17#44]]), that they would *give them as meat to the fowls of the air.* They bantered them, not doubting but to make a prey of them. This greatly emboldened Jonathan. With it he encouraged his servant; he had spoken with uncertainty ([[1 Samuel 14#6]]): *It may be the Lord will work for us;* but now he speaks with assurance ([[1 Samuel 14#12]]): *The Lord has delivered them,* not into our hands (he sought not his own glory), but *into the hand of Israel,* for he aimed at nothing but the advantage of the public. His faith being thus strengthened, no difficulty can stand before him; he climbs up the rock upon all four ([[1 Samuel 14#13]]), though he has nothing to cover him, nor any but his own servant to second him, nor any human probability of any thing but death before him.
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5. The wonderful success of this daring enterprise. The Philistines, instead of falling upon Jonathan, to slay him, or take him prisoner, fell before him ([[1 Samuel 14#13]]) unaccountably, upon the first blows he gave. They fell, that is,
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1. They were many of them slain by him and his armour-bearer, [[1 Samuel 14#14]]. Twenty Philistines fell presently. It was not so much the name of Jonathan that made them yield so tamely (though some think that this had become terrible to them, since he smote one of their garrisons, [[1 Samuel 13#3]]), but it was God's right hand and his arm that got him this victory.
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2. The rest were put to flight, and fell foul upon one another ([[1 Samuel 14#15]]): *There was trembling in the host.* There was no visible cause for fear; they were so numerous, bold, and advantageously posted; the Israelites had fled before them; not an enemy made head against them, but one gentleman and his man; and yet they shook like an aspen-leaf. The consternation was general: they all trembled; even *the spoilers,* those that had been most bold and forward, shared in the common fright, the joints of their loins were loosed, and their knees smote one against another, and yet none of them could tell why or wherefore. It is called *a trembling of God* (so the original phrase is), signifying not only, as we render it, a very great trembling, which they could not resist nor reason themselves clear of, but that it was supernatural, and came immediately from the hand of God. He that made the heart knows how to make it tremble. To complete the confusion, even the earth quaked, and made them ready to fear that it would sink under them. Those that will not fear the eternal God, he can make afraid of a shadow. See [[Proverbs 21#1]]; [[Isaiah 33#14]].
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# The Philistines Destroyed. (b. c. 1067.)
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## Verses: 16 - 23
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16 And the watchmen of Saul in Gibeah of Benjamin looked; and, behold, the multitude melted away, and they went on beating down one another. 17 Then said Saul unto the people that were with him, Number now, and see who is gone from us. And when they had numbered, behold, Jonathan and his armourbearer were not there. 18 And Saul said unto Ahiah, Bring hither the ark of God. For the ark of God was at that time with the children of Israel. 19 And it came to pass, while Saul talked unto the priest, that the noise that was in the host of the Philistines went on and increased: and Saul said unto the priest, Withdraw thine hand. 20 And Saul and all the people that were with him assembled themselves, and they came to the battle: and, behold, every man's sword was against his fellow, and there was a very great discomfiture. 21 Moreover the Hebrews that were with the Philistines before that time, which went up with them into the camp from the country round about, even they also turned to be with the Israelites that were with Saul and Jonathan. 22 Likewise all the men of Israel which had hid themselves in mount Ephraim, when they heard that the Philistines fled, even they also followed hard after them in the battle. 23 So the Lord saved Israel that day: and the battle passed over unto Beth-aven.
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We have here the prosecution and improvement of the wonderful advantages which Jonathan and his armour-bearer gained against the Philistines.
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1. The Philistines were, by the power of God, set against one another. They melted away like snow before the sun, and *went on beating down one another* ([[1 Samuel 14#16]]), for ([[1 Samuel 14#20]]) *every man's sword was against his fellow.* When they fled for fear, instead of turning back upon those that chased them, they reckoned those only their enemies that stood in their way, and treated them accordingly. The Philistines were very secure, because all the swords and spears were in their hands. Israel had none except what Saul and Jonathan had. But now God showed them the folly of that confidence, by making their own swords and spears the instruments of their own destruction, and more fatal in their own hands than if they had been in the hands of Israel. See the like done, [[Judges 7#22]]; [[2 Chronicles 20#23]].
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2. The Israelites were hereby animated against them.
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1. Notice was soon taken of it by the watchmen of Saul, those that stood sentinel at Gibeah, [[1 Samuel 14#16]]. They were aware that the host of the enemy was in great confusion, and that a great slaughter was made among them, and yet, upon search, they found none of their own forces absent, but only Jonathan and his servant ([[1 Samuel 14#17]]), which no doubt greatly animated them, and assured them that it could be no other than the Lord's doing, when there was no more of man's doing than what those two could do against a great host.
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2. Saul began to enquire of God, but soon desisted. His spirit had not come down so far as to allow him to consult Samuel, though, it is probable, he was near him; for we read ([[1 Samuel 13#15]]) that he had come to Gibeah of Benjamin; but he called for the ark ([[1 Samuel 14#18]]), desiring to know whether it would be safe for him to attack the Philistines, upon the disorder they perceived them to be in. Many will consult God about their safety that would never consult him about their duty. But, perceiving by his scouts that the noise in the enemy's camp increased, he commanded the priest that officiated to break off abruptly: "*Withdraw thy hand* ([[1 Samuel 14#19]]), consult no more, wait no longer for an answer." He was very unwise indeed if (as some think) he forbade him to lift up his hands in prayer; for when Joshua was actually engaged with Amalek Moses continued still to lift up his hands. It is rather a prohibition to his enquiring of the Lord, either,
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1. Because now he thought he did not need an answer, the case was plain enough. And yet the more evident it was that God did all the more reason he had to enquire whether he would give him leave to do any thing. Or,
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2. Because now he would not stay for it; he was in such haste to fight a falling enemy that he would not stay to make and end of his devotions, nor hear what answer God would give him. A little thing will divert a vain and carnal mind from religious exercises. He that believeth will not make haste, such haste as this, nor reckon any business so urgent as not to allow time to take God along with him.
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3. He, and all the little force he had, made a vigorous attack upon the enemy; and all the people *were cried together* (so the word is, [[1 Samuel 14#20]]), for want of the silver trumpets wherewith God appointed them to sound an alarm in the day of battle, [[Numbers 10#9]]. They summoned them together by shouting, and their number was not so great but that they might soon be got together. And now they seem bold and brave when the work is done to their hands. Our Lord Jesus had conquered our spiritual enemies, routed and dispersed them, so that we are cowards indeed if we will not stand to our arms when it is only to pursue the victory and to divide the spoil.
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4. Every Hebrew, even those from whom one would least have expected it, now turned his hand against the Philistines.
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1. Those that had deserted and gone over to the enemy, and were among them, now fought against them, [[1 Samuel 14#21]]. Some think, they were such as had been taken prisoners by them, and now they were goads in their sides. It rather seems that they went in to them voluntarily, but, now that they saw them falling, recovered the hearts of Israelites, and did valiantly for their country.
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2. Those that had fled their colours, and hid themselves in the mountains, returned to their posts, and joined in with the pursuers ([[1 Samuel 14#22]]), hoping by their great zeal and officiousness, now that the danger was over and the victory sure, to atone for their former cowardice. It was not much to their praise to appear now, but it would have been more their reproach if they had not appeared. Those that are remiss and faint-hearted indeed that will not act in the cause of God when they see it victorious, as well as righteous. Thus all hands were at work against the Philistines, and every Israelite slew as many as he could, without sword or spear; yet it is said ([[1 Samuel 14#23]]), it *was the Lord that saved Israel that day.* He did it by them, for without him they could do nothing. *Salvation is of the Lord.*
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# Saul's Rash Oath. (b. c. 1067.)
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## Verses: 24 - 35
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24 And the men of Israel were distressed that day: for Saul had adjured the people, saying, Cursed be the man that eateth any food until evening, that I may be avenged on mine enemies. So none of the people tasted any food. 25 And all they of the land came to a wood; and there was honey upon the ground. 26 And when the people were come into the wood, behold, the honey dropped; but no man put his hand to his mouth: for the people feared the oath. 27 But Jonathan heard not when his father charged the people with the oath: wherefore he put forth the end of the rod that was in his hand, and dipped it in a honeycomb, and put his hand to his mouth; and his eyes were enlightened. 28 Then answered one of the people, and said, Thy father straitly charged the people with an oath, saying, Cursed be the man that eateth any food this day. And the people were faint. 29 Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 30 How much more, if haply the people had eaten freely to day of the spoil of their enemies which they found? for had there not been now a much greater slaughter among the Philistines? 31 And they smote the Philistines that day from Michmash to Aijalon: and the people were very faint. 32 And the people flew upon the spoil, and took sheep, and oxen, and calves, and slew them on the ground: and the people did eat them with the blood. 33 Then they told Saul, saying, Behold, the people sin against the Lord, in that they eat with the blood. And he said, Ye have transgressed: roll a great stone unto me this day. 34 And Saul said, Disperse yourselves among the people, and say unto them, Bring me hither every man his ox, and every man his sheep, and slay them here, and eat; and sin not against the Lord in eating with the blood. And all the people brought every man his ox with him that night, and slew them there. 35 And Saul built an altar unto the Lord: the same was the first altar that he built unto the Lord.
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We have here an account of the distress of the children of Israel, even in the day of their triumphs. Such alloys are all present joys subject to. And such obstructions does many a good cause meet with, even when it seems most prosperous, through the mismanagement of instruments.
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1. Saul forbade the people, under the penalty of a curse, to taste any food that day, [[1 Samuel 14#24]]. Here we will suppose,
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1. That as king he had power to put his soldiers under this interdict, and to bind it on with a curse; and therefore they submitted to it, and God so far owned it as to discover, by the lot, that Jonathan was the delinquent that had meddled with the accursed thing (though ignorantly), on which account God would not be at that time enquired of by them.
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2. That he did it with a good intention, lest the people, who perhaps had been kept for some time at short allowance, when they found plenty of victuals in the deserted camp of the Philistines, should fall greedily upon that, and so lose time in pursing the enemy, and some of them, it may be, glut themselves to such a degree as not to be fit for any more service that day. To prevent this, he forbade them to taste any food, and laid himself, it is likely, under the same restraint. And yet his making this severe order was,
|
||||
1. Impolitic and very unwise; for, if it gained time, it lost strength, for the pursuit.
|
||||
2. It was imperious, and disobliging to the people, and worse than *muzzling the mouth of the ox when he treads out the corn.* To forbid them to feast would have been commendable, but to forbid them so much as to taste, though ever so hungry, was barbarous.
|
||||
3. It was impious to enforce the prohibition with a curse and an oath. Had he no penalty less than an anathema wherewith to support his military discipline? Death for such a crime would have been too much, but especially death with a curse. Though superiors may chide and correct, they may not curse their inferiors; our rule is, *Bless, and curse not.* When David speaks of an enemy he had that loved cursing perhaps he meant Saul, [[Psalms 109#17..18]].
|
||||
2. The people observed his order, but it had many inconveniences attending it.
|
||||
1. The soldiers were tantalized; for, in their pursuit of the enemy, it happened that they went through a wood so full of wild honey that it dropped from the trees upon the ground, the Philistines having perhaps, in their flight, broken in upon the honeycombs, for their own refreshment, and left them running. Canaan flowed with honey, and here is an instance of it. They sucked honey out of *the rock, the flinty rock* ([[Deuteronomy 32#13]]); yet, for fear of the curse, they did not so much as taste the honey, [[1 Samuel 14#25..26]]. Those are worthy of the name of Israelites that can deny themselves and their own appetites even when they are most craving, and the delights of sense most tempting, for fear of guilt and a curse, and the table becoming a snare. Let us never feed ourselves, much less feast ourselves, without fear.
|
||||
2. Jonathan fell under the curse through ignorance. He heard not of the charge his father had given; for, having bravely forced the lines, he was then following the chase, and therefore might justly be looked upon as exempted from the charge and intended in it. But it seems it was taken for granted, and he himself did not object against it afterwards, that it extended to him, though absent upon so good an occasion. He, not knowing any peril in it, took up a piece of a honey-comb, upon the end of his staff, and sucked it ([[1 Samuel 14#27]]), and was sensibly refreshed by it: *His eyes were enlightened,* which began to grow dim through hunger and faintness; it made his countenance look pleasant and cheerful, for it was such as a stander-by might discern ([[1 Samuel 14#29]]): *See how my eyes have been enlightened.* He thought no harm, nor feared any, till one of the people acquainted him with the order, and then he found himself in a snare. Many a good son has been thus entangled and distressed, in more ways than one, by the rashness of an inconsiderate father. Jonathan, for his part, lost the crown he was heir to by his father's folly, which, it may be, this was an ill omen of.
|
||||
3. The soldiers were faint, and grew feeble, in the pursuit of the Philistines. Jonathan foresaw this would be the effect of it; their spirits would flag, and their strength would fail, for want of sustenance. Such is the nature of our bodies that they soon grow unfit for service if they be not supplied with fresh recruits. Daily work cannot be done without daily bread, which our Father in heaven graciously gives us. It is *bread* that *strengthens man's heart;* therefore Jonathan reasoned very well, *If the people had eaten freely,* there would have been *a much greater slaughter* ([[1 Samuel 14#30]]); but, as it was, they were *very faint, too much fatigued* (so the Chaldee), and began to think more of their meat than of their work.
|
||||
4. The worst effect of all was that at evening, when the restraint was taken off and they returned to their food again, they were so greedy and eager upon it that they ate the flesh with the blood, expressly contrary to the law of God, [[1 Samuel 14#32]]. Two hungry meals, we say, make the third a glutton; it was so here. They would not stay to have their meat either duly killed (for they slew the cattle upon the ground, and did not hang them up, as they used to do, that the blood might all run out of them) or duly dressed, but fell greedily upon it before it was half boiled or half roasted, [[1 Samuel 14#32]]. Saul, being informed of it, reproved them for the sin ([[1 Samuel 14#33]]): *You have transgressed;* but did not, as he should have done, reflect upon himself as having been accessory to it, and having *made the Lord's people to transgress.* To put a stop to this irregularity, Saul ordered them to set up a great stone before him, and let all that had cattle to kill, for their present use, bring them thither, and kill them under his eye upon that stone ([[1 Samuel 14#33]]), and the people did so ([[1 Samuel 14#34]]), so easily were they restrained and reformed when their prince took care to do his part. If magistrates would but use their power as they might, people would be made better than they are with more ease than is imagined.
|
||||
3. On this occasion Saul built an altar ([[1 Samuel 14#35]]), that he might offer sacrifice, either by way of acknowledgment of the victory they had obtained or by the way of atonement for the sin they had been guilty of. *The same was the first altar that he built,* and perhaps the rolling of the great stone to kill the beasts on reminded him of converting it into an altar, else he would not have thought of it. Saul was turning aside from God, and yet now he began to build altars, being most zealous (as many are) for the form of godliness when he was denying the power of it. See [[Hosea 8#14]], *Israel has forgotten his Maker, and buildeth temples.* Some read it, *He began to build that altar;* he laid the first stone, but was so hasty to pursue his victory that he could not stay to finish it.
|
||||
|
||||
# Jonathan Condemned to Die; Jonathan Rescued. (b. c. 1067.)
|
||||
|
||||
## Verses: 36 - 46
|
||||
36 And Saul said, Let us go down after the Philistines by night, and spoil them until the morning light, and let us not leave a man of them. And they said, Do whatsoever seemeth good unto thee. Then said the priest, Let us draw near hither unto God. 37 And Saul asked counsel of God, Shall I go down after the Philistines? wilt thou deliver them into the hand of Israel? But he answered him not that day. 38 And Saul said, Draw ye near hither, all the chief of the people: and know and see wherein this sin hath been this day. 39 For, as the Lord liveth, which saveth Israel, though it be in Jonathan my son, he shall surely die. But there was not a man among all the people that answered him. 40 Then said he unto all Israel, Be ye on one side, and I and Jonathan my son will be on the other side. And the people said unto Saul, Do what seemeth good unto thee. 41 Therefore Saul said unto the Lord God of Israel, Give a perfect lot. And Saul and Jonathan were taken: but the people escaped. 42 And Saul said, Cast lots between me and Jonathan my son. And Jonathan was taken. 43 Then Saul said to Jonathan, Tell me what thou hast done. And Jonathan told him, and said, I did but taste a little honey with the end of the rod that was in mine hand, and, lo, I must die. 44 And Saul answered, God do so and more also: for thou shalt surely die, Jonathan. 45 And the people said unto Saul, Shall Jonathan die, who hath wrought this great salvation in Israel? God forbid: as the Lord liveth, there shall not one hair of his head fall to the ground; for he hath wrought with God this day. So the people rescued Jonathan, that he died not. 46 Then Saul went up from following the Philistines: and the Philistines went to their own place.
|
||||
|
||||
Here is,
|
||||
|
||||
1. Saul's boasting against the Philistines. He proposed, as soon as his soldiers had got their suppers, to pursue them all night, and *not leave a man of them,* [[1 Samuel 14#36]]. Here he showed much zeal, but little discretion; for his army, thus fatigued, could as ill spare a night's sleep as a meal's meat. But it is common for rash and foolish men to consider nobody but themselves, and, so that they might but have their humour, not to care what hardships they put upon those that are under them. However, the people were so obsequious to their king that they would by no means oppose the motion, but resolved to make the best of it, and, if he will go on, they will follow him: *Do whatsoever seemeth good to thee.* Only the priest thought it convenient to go on with the devotions that were broken off abruptly ([[1 Samuel 14#19]]), and to consult the oracle: *Let us draw near hither unto God.* Princes and great men have need of such about them as will thus be their remembrancers, wherever they go, to take God along with them. And, when the priest proposed it, Saul could not for shame reject the proposal, but *asked counsel of God* ([[1 Samuel 14#37]]): "*Shall I go down after the Philistines?* And shall I speed?"
|
||||
2. His falling foul on his son Jonathan: and the rest of this paragraph is wholly concerning him: for, while he is prosecuted, the Philistines make their escape. We know not what mischief may ensue upon on rash resolve.
|
||||
1. God, by giving an intimation of his displeasure, put Saul upon searching for an accursed thing. When, by the priest, he consulted the oracle, God *answered him not,* [[1 Samuel 14#37]]. Note, When God denies our prayers it concerns us to enquire what the sin is that has provoked him to do so. *Let us see where the sin is,* [[1 Samuel 14#38]]. For God's ear is not heavy that it cannot hear, but it is sin that separates between us and him. If God turns away our prayer, we have reason to suspect it is for some iniquity regarding our hearts, which we are concerned to find out, that we may put it away, may mortify it, and put it to death. Saul swears by his Maker that whoever was the Achan that troubled the camp, by eating the forbidden fruit, should certainly die, though it were Jonathan himself, that is, though ever so dear to himself and the people, little thinking that Jonathan was the man ([[1 Samuel 14#39]]): *He shall surely die,* the curse shall be executed upon him. But none of the people answered him, that is, none of those who knew Jonathan had broken the order would inform against him.
|
||||
2. Jonathan was discovered by lot to be the offender. Saul would have lots cast between himself and Jonathan on the one side, and the people on the other, perhaps because he was as confident of Jonathan's innocency in this matter as of his own, [[1 Samuel 14#40]]. The people, seeing him in a heat, durst not gainsay any thing he proposed, but acquiesced: *Do as seemeth good unto thee.* Before he cast lots, he prayed that *God would give a perfect lot* ([[1 Samuel 14#41]]), that is, make a full discovery of this matter, or, as it is in the margin, that he would show the innocent. This was with an air of impartial justice. Judges should desire that truth may come out, whoever may suffer by it. Lots should be cast with prayer, because they are a solemn appeal to Providence, and by them we beg of God to direct and determine us ([[Acts 1#24]]), for which reason some have condemned games that depend purely upon lot or chance as making too bold with a sacred thing. Jonathan at length was taken ([[1 Samuel 14#42]]), Providence designing hereby to countenance and support a lawful authority, and to put an honour upon the administration of public justice in general, reserving another way to bring off one that had done nothing worthy of death.
|
||||
3. Jonathan ingenuously confesses the fact, and Saul, with an angry curse, passes sentence upon him. Jonathan denies not the truth, nor goes about to conceal it, only he thinks it hard that he must *die for it,* [[1 Samuel 14#43]]. He might very fairly have pleaded his invincible ignorance of the law, or have insisted upon his merit, but he submitted to the necessity with a great and generous mind: "God's and my father's will be done:" thus he showed as much valour in receiving the messengers of death himself as in sending them among the Philistines. It is as brave to yield in some cases as it is in other cases to fight. Saul is not mollified by his filial submission nor the hardness of his case; but as one that affected to be thought firm to his word, and much more to his oath; even when it bound him hardest, with another imprecation he gives judgment upon Jonathan ([[1 Samuel 14#44]]): "*God do so and more also* to me if I do not execute the law upon thee, *for thou shalt surely die, Jonathan.*"
|
||||
1. He passed this sentence too hastily, without consulting the oracle. Jonathan had a very good plea in arrest of the judgment. What he had done was not *malum in se*-- *bad in itself;* and, as for the prohibition of it, he was ignorant of that, so that he could not be charged with rebellion or disobedience.
|
||||
2. He did it in fury. Had Jonathan been worthy to die, yet it would have become a judge, much more a father, to pass sentence with tenderness and compassion, and not with such an air of triumph, like a man perfectly divested of all humanity and natural affection. Justice is debased when it is administered with wrath and bitterness.
|
||||
3. He backed it with a curse upon himself if he did not see the sentence executed; and this curse did return upon his own head. Jonathan escaped, but God did so to Saul, and more also; for he was rejected of God and made anathema. Let none upon any occasion dare to use such imprecations as these, lest God say Amen to them, and *make their own tongues to fall upon them,* [[Psalms 64#8]]. This stone will return upon him that rolleth it. Yet we have reason to think that Saul's bowels yearned toward Jonathan, so that he really punished himself, and very justly, when he seemed so severe upon Jonathan. God made him feel the smart of his own rash edict, which might make him fear being again guilty of the like. By all these vexatious accidents God did likewise correct him for his presumption in offering sacrifice without Samuel. An expedition so ill begun could not end without some rebukes.
|
||||
4. The people rescued Jonathan out of his father's hands, [[1 Samuel 14#45]]. Hitherto they had expressed themselves very observant of Saul. What seemed good to him they acquiesced in, [[1 Samuel 14#36]]; [[1 Samuel 14#40]]. But, when Jonathan is in danger, Saul's word is no longer a law to them, but with the utmost zeal they oppose the execution of his sentence: "*Shall Jonathan die*-- that blessing, that darling, of his country? Shall that life be sacrificed to a punctilio of law and honour which was so bravely exposed for the public service, and to which we owe our lives and triumphs? No, we will never stand by and see him thus treated whom God delights to honour." It is good to see Israelites zealous for the protection of those whom God has made instruments of public good. Saul had sworn that Jonathan should die, but they oppose their oath to his, and swear he shall not die: "*As the Lord liveth there shall not* only not his head, but not *a hair of his head fall to the ground;*" they did not rescue him by violence, but by reason and resolution; and Josephus says they made their prayer to God that he might be loosed from the curse. They pleaded for him that *he has wrought with God this day;* that is, "he has owned God's cause, and God has owned his endeavours, and therefore his life is too precious to be thrown away upon a nicety." We may suppose Saul had not so perfectly forgotten the relation of a father but that he was willing enough to have Jonathan rescued, and well pleased to have that done which yet he would not do himself: and he that knows the heart of a father knows not how to blame him.
|
||||
5. The design against the Philistines is quashed by this incident ([[1 Samuel 14#46]]): *Saul went up from following them,* and so an opportunity was lost of completing the victory. When Israel's shields are clashing with one another the public safety and service suffer by it.
|
||||
|
||||
# The Amalekites Destroyed. (b. c. 1067.)
|
||||
|
||||
## Verses: 47 - 52
|
||||
47 So Saul took the kingdom over Israel, and fought against all his enemies on every side, against Moab, and against the children of Ammon, and against Edom, and against the kings of Zobah, and against the Philistines: and whithersoever he turned himself, he vexed them. 48 And he gathered a host, and smote the Amalekites, and delivered Israel out of the hands of them that spoiled them. 49 Now the sons of Saul were Jonathan, and Ishui, and Melchishua: and the names of his two daughters were these; the name of the firstborn Merab, and the name of the younger Michal: 50 And the name of Saul's wife was Ahinoam, the daughter of Ahimaaz: and the name of the captain of his host was Abner, the son of Ner, Saul's uncle. 51 And Kish was the father of Saul; and Ner the father of Abner was the son of Abiel. 52 And there was sore war against the Philistines all the days of Saul: and when Saul saw any strong man, or any valiant man, he took him unto him.
|
||||
|
||||
Here is a general account of Saul's court and camp.
|
||||
|
||||
1. Of his court and family, the names of his sons and daughters ([[1 Samuel 14#49]]), and of his wife and his cousin-german that was general of his army, [[1 Samuel 14#50]]. There is mention of another wife of Saul's ([[2 Samuel 21#8]]), Rizpah, a secondary wife, and of the children he had by her.
|
||||
2. Of his camp and military actions.
|
||||
1. How he levied his army: *When he saw any strong valiant man,* that was remarkably fit for service, *he took him unto him* ([[1 Samuel 14#52]]), as Samuel had told them the manner of the king would be ([[1 Samuel 8#11]]); and, if he must have a standing army, it was his prudence to fill it up with the ablest men he could make choice of.
|
||||
2. How he employed his army. He guarded his country against the insults of its enemies on every side, and prevented their incursions, [[1 Samuel 14#47..48]]. It is supposed that he acted only defensively against those that used to invade the borders of Israel; *and whithersoever he turned himself,* as there was occasion, *he vexed them,* by checking and disappointing them. But the enemies he struggled most with were the Philistines, with whom he had *sore war all his days,*[[1 Samuel 14#52]]. He had little reason to be proud of his royal dignity, nor had any of his neighbours cause to envy him, for he had little enjoyment of himself after he took the kingdom. He could not vex his enemies without some vexation to himself, such thorns are crowns quilted with.
|
||||
@ -0,0 +1,95 @@
|
||||
# Chapter Introduction
|
||||
|
||||
In this chapter we have the final rejection of Saul from being king, for his disobedience to God's command in not utterly destroying the Amalekites. By his wars and victories he hoped to magnify and perpetuate his own name and honour, but, by his mismanagement of them, he ruined himself, and laid his honour in the dust. Here is,
|
||||
|
||||
1. The commission God gave him to destroy the Amalekites, with a command to do it utterly, [[1 Samuel 15#1..3]].
|
||||
2. Saul's preparation for this expedition, [[1 Samuel 15#4..6]].
|
||||
3. His success, and partial execution of this commission, [[1 Samuel 15#7..9]].
|
||||
4. His examination before Samuel, and sentence passed upon him, notwithstanding the many frivolous pleas he made to excuse himself, [[1 Samuel 15#10..31]].
|
||||
5. The slaying of Agag, [[1 Samuel 15#32..33]].
|
||||
6. Samuel's final farewell to Saul, [[1 Samuel 15#34..35]].
|
||||
|
||||
# The Amalekites Destroyed. (b. c. 1065.)
|
||||
|
||||
## Verses: 1 - 9
|
||||
1 Samuel also said unto Saul, The Lord sent me to anoint thee to be king over his people, over Israel: now therefore hearken thou unto the voice of the words of the Lord. 2 Thus saith the Lord of hosts, I remember that which Amalek did to Israel, how he laid wait for him in the way, when he came up from Egypt. 3 Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass. 4 And Saul gathered the people together, and numbered them in Telaim, two hundred thousand footmen, and ten thousand men of Judah. 5 And Saul came to a city of Amalek, and laid wait in the valley. 6 And Saul said unto the Kenites, Go, depart, get you down from among the Amalekites, lest I destroy you with them: for ye shewed kindness to all the children of Israel, when they came up out of Egypt. So the Kenites departed from among the Amalekites. 7 And Saul smote the Amalekites from Havilah until thou comest to Shur, that is over against Egypt. 8 And he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword. 9 But Saul and the people spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them: but every thing that was vile and refuse, that they destroyed utterly.
|
||||
|
||||
Here,
|
||||
|
||||
1. Samuel, in God's name, solemnly requires Saul to be obedient to the command of God, and plainly intimates that he was now about to put him upon a trial, in one particular instance, whether he would be obedient or no, [[1 Samuel 15#1]]. And the making of this so expressly the trial of his obedience did very much aggravate his disobedience.
|
||||
1. He reminds him of what God had done for him: "*The Lord sent me to anoint thee to be a king.* God gave thee thy power, and therefore he expects thou shouldst use thy power for him. He put honour upon thee, and now thou must study how to do him honour. He made thee king over Israel, and now thou must plead Israel's cause and avenge their quarrels. Thou art advanced to command Israel, but know that thou art a subject to the God of Israel and must be commanded by him." Men's preferment, instead of releasing them from their obedience to God, obliges them so much the more to it. Samuel had himself been employed to anoint Saul, and therefore was the fitter to be sent with these orders to him.
|
||||
2. He tells him, in general, that, in consideration of this, whatever God commanded him to do he was bound to do it: *Now therefore hearken to the voice of the Lord.* Note, God's favours to us lay strong obligations upon us to be obedient to him. This we must render, [[Psalms 116#12]].
|
||||
2. He appoints him a particular piece of service, in which he must now show his obedience to God more than in any thing he had done yet. Samuel premises God's authority to the command: *Thus says the Lord of hosts,* the Lord of all hosts, of Israel's hosts. He also gives him a reason for the command, that the severity he must use might not seem hard: *I remember that which Amalek did to Israel,* [[1 Samuel 15#2]]. God had an ancient quarrel with the Amalekites, for the injuries they did to his people Israel when he brought them out of Egypt. We have the story, [[Exodus 17#8..16]], &c., and the crime is aggravated, [[Deuteronomy 25#18]]. He basely smote the hindmost of them, and feared not God. God then swore that he would have *war with Amalek from generation to generation,* and that in process of time he *would utterly put out the remembrance of Amalek;* this is the work that Saul is now appointed to do ([[1 Samuel 15#3]]): "*Go and smite Amalek.* Israel is now strong, and the measure of the iniquity of Amalek is now full; now go and make a full riddance of that devoted nation." He is expressly commanded to kill and slay all before him, *man and woman, infant and suckling,* and not spare them out of pity; also *ox and sheep, camel and ass,* and not spare them out of covetousness. Note,
|
||||
1. Injuries done to God's Israel will certainly be reckoned for sooner or later, especially the opposition given them when they are coming out of Egypt.
|
||||
2. God often bears long with those that are marked for ruin. The sentence passed is not executed speedily.
|
||||
3. Though he bear long, he will not bear always. The year of recompence for the controversy of Israel will come at last. Though divine justice strikes slowly it strikes surely.
|
||||
4. The longer judgment is delayed many times the more severe it is when it comes.
|
||||
5. God chooses out instruments to do his work that are fittest for it. This was bloody work, and therefore Saul who was a rough and severe man must do it.
|
||||
3. Saul hereupon musters his forces, and makes a descent upon the country of Amalek. It was an immense army that he brought into the field ([[1 Samuel 15#4]]): 200,000 *footmen.* When he came to engage the Philistines, and the success was hazardous, he had but 600 attending him, [[1 Samuel 13#15]]. But now that he was to attack the Amalekites by express order from heaven, in which he was sure of victory, he had thousands at his call. But, whatever it was at other times, it was not now for the honour of Judah that their forces were numbered by themselves, for their quota was scandalously short (whatever was the reason), but a twentieth part of the whole, for they were by 10,000, when the other ten tribes (for I except Levi) brought into the field 200,000. The day of Judah's honour drew near, but had not yet come. Saul numbered them in *Telaim,* which signifies *lambs.* He numbered then *like lambs* (so the vulgar Latin), numbered them *by the paschal lambs* (so the Chaldee), allowing ten to a lamb, a way of numbering used by the Jews in the later times of their nation. Saul drew all his forces to the *city of Amalek,* that city that was their metropolis ([[1 Samuel 15#5]]), that he might provoke them to give him battle.
|
||||
4. He gave friendly advice to the Kenites to separate themselves from the Amalekites among whom they dwelt, while this execution was in doing, [[1 Samuel 15#6]]. Herein he did prudently and piously, and, it is probable, according to the direction Samuel gave him. The Kenites were of the family and kindred of Jethro, Moses's father-in-law, a people that dwelt in tents, which made it easy for them, upon every occasion, to remove to other lands not appropriated. Many of them, at this time, dwelt among the Amalekites, where, though they dwelt in tents, they were fortified by nature, for *they put their nest in a rock,* being hardy people that could live any where, and affected fastnesses, [[Numbers 24#21]]. Balaam had foretold that they should be wasted, [[Numbers 24#22]]. However, Saul must not waste them. But,
|
||||
1. He acknowledges the kindness of their ancestors to Israel, when they came out of Egypt. Jethro and his family had been very helpful and serviceable to them in their passage through the wilderness, had been to them instead of eyes, and this is remembered to their posterity many ages after. Thus a good man leaves the divine blessing for an inheritance to his children's children; those that come after us may be reaping the benefit of our good works when we are in our graves. God is not unrighteous to forget the kindnesses shown to his people; but they shall be remembered another day, at furthest in the great day, *and recompensed in the resurrection of the just. I was hungry, and you gave me meat.* God's remembering the kindness of the Kenites' ancestors in favour to them, at the same time when he was punishing the injuries done by the ancestors of the Amalekites, helped to clear the righteousness of God in that dispensation. If he entail favours, why may he not entail frowns? He espouses his people's cause, so as to *bless those that bless them;* and therefore so as to *curse those that curse them,* [[Numbers 24#9]]; [[Genesis 12#3]]. They cannot themselves requite the kindnesses nor avenge the injuries done them, but God will do both.
|
||||
2. He desires them to remove their tents from among the Amalekites: *Go, depart, get you down from among them.* When destroying judgments are abroad God will take care to separate between the precious and the vile, and to hide the meek of the earth in the day of his anger. It is dangerous being found in the company of God's enemies, and it is our duty and interest to *come out from among them,* lest we share in their sins and plagues, [[Revelation 18#4]]. The Jews have a saying, *Woe to the wicked man and woe to his neighbour.*
|
||||
5. Saul prevailed against the Amalekites, for it was rather an execution of condemned malefactors than a war with contending enemies. The issue could not be dubious when the cause was just and the call so clear: *He smote them* ([[1 Samuel 15#7]]), *utterly destroyed them,* [[1 Samuel 15#8]]. Now they paid dearly for the sin of their ancestors. God sometimes *lays up iniquity for the children.* They were idolaters, and were guilty of many other sins, for which they deserved to fall under the wrath of God; yet, when God would reckon with them, he fastened upon the sin of their ancestors in abusing his Israel as the ground of his quarrel. Lord, How unsearchable are thy judgments, yet how incontestable is thy righteousness!
|
||||
6. Yet he did his work by halves, [[1 Samuel 15#9]].
|
||||
1. He *spared Agag,* because he was a king like himself, and perhaps in hope to get a great ransom for him.
|
||||
2. He spared the best of the cattle, and destroyed only the refuse, that was good for little. Many of the people, we may suppose, made their escape, and took their effects with them into other countries, and therefore we read of Amalekites after this; but that could not be helped. It was Saul's fault that he did not destroy such as came to his hands and were in his power. That which was now destroyed was in effect sacrificed to the justice of God, as the God to whom vengeance belongeth; and for Saul to think the torn and the sick, the lame and the lean, good enough for that, while he reserved for his own fields and his own table the firstlings and the fat, was really to honour himself more than God.
|
||||
|
||||
# Samuel Reproves Saul; Saul Rejected of God. (b. c. 1065.)
|
||||
|
||||
## Verses: 10 - 23
|
||||
10 Then came the word of the Lord unto Samuel, saying, 11 It repenteth me that I have set up Saul to be king: for he is turned back from following me, and hath not performed my commandments. And it grieved Samuel; and he cried unto the Lord all night. 12 And when Samuel rose early to meet Saul in the morning, it was told Samuel, saying, Saul came to Carmel, and, behold, he set him up a place, and is gone about, and passed on, and gone down to Gilgal. 13 And Samuel came to Saul: and Saul said unto him, Blessed be thou of the Lord: I have performed the commandment of the Lord. 14 And Samuel said, What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear? 15 And Saul said, They have brought them from the Amalekites: for the people spared the best of the sheep and of the oxen, to sacrifice unto the Lord thy God; and the rest we have utterly destroyed. 16 Then Samuel said unto Saul, Stay, and I will tell thee what the Lord hath said to me this night. And he said unto him, Say on. 17 And Samuel said, When thou wast little in thine own sight, wast thou not made the head of the tribes of Israel, and the Lord anointed thee king over Israel? 18 And the Lord sent thee on a journey, and said, Go and utterly destroy the sinners the Amalekites, and fight against them until they be consumed. 19 Wherefore then didst thou not obey the voice of the Lord, but didst fly upon the spoil, and didst evil in the sight of the Lord? 20 And Saul said unto Samuel, Yea, I have obeyed the voice of the Lord, and have gone the way which the Lord sent me, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites. 21 But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the Lord thy God in Gilgal. 22 And Samuel said, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. 23 For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the Lord, he hath also rejected thee from being king.
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|
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Saul is here called to account by Samuel concerning the execution of his commission against the Amalekites; and remarkable instances we are here furnished with of the strictness of the justice of God and the treachery and deceitfulness of the heart of man. We are here told,
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|
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1. What passed between God and Samuel, in secret, upon this occasion, [[1 Samuel 15#10..11]].
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1. God determines Saul's rejection, and acquaints Samuel with it: *It repenteth me that I have set up Saul to be king.* Repentance in God is not, as it is in us, a change of his mind, but a change of his method or dispensation. He does not alter his will, but wills an alteration. The change was in Saul: *He has turned back from following me;* this construction God put upon the partiality of his obedience, and the prevalency of his covetousness. And hereby he did himself make God his enemy. God repented that he had given Saul the kingdom and the honour and power that belonged to it: but he never repented that he had given any man wisdom and grace, and his fear and love; these gifts and callings of God are without repentance.
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2. Samuel laments and deprecates it. *It grieved Samuel* that Saul had forfeited God's favour, and that God had resolved to cast him off; and he *cried unto the Lord all night,* spent a whole night in interceding for him, that this decree might not go forth against him. When others were in their beds sleeping, he was upon his knees praying and wrestling with God. He did not thus deprecate his own exclusion from the government; nor was he secretly pleased, as many a one would have been, that Saul, who succeeded him, was so soon laid aside, but on the contrary prayed earnestly for his establishment, so far was he from desiring that woeful day. The rejection of sinners is the grief of good people; God delights not in their death, nor should we.
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2. What passed between Samuel and Saul in public. Samuel, being sent of God to him with these heavy tidings, went, as Ezekiel, in *bitterness of soul,* to meet him, perhaps according to an appointment when Saul went forth on this expedition, for Saul had come to Gilgal ([[1 Samuel 15#12]]), the place where he was made king ([[1 Samuel 11#15]]), and were now he would have been confirmed if he had approved himself well in the trial of his obedience. But Samuel was informed that Saul had set up a triumphal arch, or some monument of his victory, at Carmel, a city in the mountains of Judah, seeking his own honour more than the honour of God, for he set up this place (or *hand,* as the word is) for himself (he had more need to have been repenting of his sin and making his peace with God than boasting of his victory), and also that he had marched in great state to Gilgal, for this seems to be intimated in the manner of expression: *He has gone about, and passed on, and gone down,* with a great deal of pomp and parade. There Samuel gave him the meeting, and,
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1. Saul makes his boast to Samuel of his obedience, because that was the thing by which he was now to signalize himself ([[1 Samuel 15#13]]): "*Blessed be thou of the Lord,* for thou sendest me upon a good errand, in which I have had great success, and *I have performed the commandment of the Lord.*" It is very likely, if his conscience had now flown in his face at this time and charged him with disobedience, he would not have been so forward to proclaim his obedience; for by this he hoped to prevent Samuel's reproving him. Thus sinners think, by justifying themselves, to escape being *judged of the Lord;* whereas the only way to do that is by *judging ourselves.* Those that boast most of their religion may be suspected of partiality and hypocrisy in it.
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2. Samuel convicts him by a plain demonstration of his disobedience. "Hast thou performed the commandment of the Lord? *What means then the bleating of the sheep?*" [[1 Samuel 15#14]]. Saul would needs have it thought that God Almighty was wonderfully beholden to him for the good service he had done; but Samuel shows him that God was so far from being a debtor to him that he had just cause of action against him, and produces for evidence the *bleating of the sheep, and the lowing of the oxen,* which perhaps Saul appointed to bring up the rear of his triumph, but Samuel appears to them as witnesses against him. He needed not go far to disprove his professions. The noise the cattle made (like the *rust of silver,* [[James 5#3]]) would be a *witness against him.* Note, It is no new thing for the plausible professions and protestations of hypocrites to be contradicted and disproved by the most plain and undeniable evidence. Many boast of their obedience to the command of God; but what mean then their indulgence of the flesh, their love of the world, their passion and uncharitableness, and their neglect of holy duties, which witness against them?
|
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3. Saul insists upon his own justification against this charge, [[1 Samuel 15#15]]. The fact he cannot deny; the sheep and oxen were brought from the Amalekites. But,
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1. It was not his fault, for *the people spared them;* as if they durst have done it without the express orders of Saul, when they knew it was against the express orders of Samuel. Note, Those that are willing to justify themselves are commonly very forward to condemn others, and to lay the blame upon any rather than take it to themselves. Sin is a brat that nobody cares to have laid at his doors. It is the sorry subterfuge of an impenitent heart, that will not confess its guilt, to lay the blame on those that were tempters, or partners, or only followers in it.
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2. It was with a good intention: "It was *to sacrifice to the Lord thy God.* He is thy God, and thou wilt not be against any thing that is done, as this is, for his honour." This was a false plea, for both Saul and the people designed their own profit in sparing the cattle. But, if it had been true, it would still have been frivolous, for God hates robbery for burnt-offering. God appointed these cattle to be sacrificed to him in the field, and therefore will give those no thanks that bring them to be sacrificed at his altar; for he will be served in his own way, and according to the rule he himself has prescribed. Nor will a good intention justify a bad action.
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4. Samuel overrules, or rather overlooks, his plea, and proceeds, in God's name, to give judgment against him. He premises his authority. What he was about to say was what the Lord had said to him ([[1 Samuel 15#16]]), otherwise he would have been far from passing so severe a censure upon him. Those who complain that their ministers are too harsh with them should remember that, while they keep to the word of God, they are but messengers, and must say as they are bidden, and therefore be willing, as Saul himself here was, that they should *say on.* Samuel delivers his message faithfully.
|
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1. He reminds Saul of the honour of God had done him in making him king ([[1 Samuel 15#17]]), *when he was little in his own sight.* God regarded the lowness of his state and rewarded the lowliness of his spirit. Note, Those that are advanced to honour and wealth ought often to remember their mean beginnings, that they may never think highly of themselves, but always study to do great things for the God that had advanced them.
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2. He lays before him the plainness of the orders he was to execute ([[1 Samuel 15#18]]): *The Lord sent thee on a journey;* so easy was the service, and so certain the success, that it was rather to be called a *journey* than a *war.* The work was honourable, to destroy the sworn enemies of God and Israel; and had he denied himself, and set aside the consideration of his own profit so far as to have destroyed all that belonged to Amalek, he would have been no loser by it at last, nor have gone this *warfare on his own charges.* God would no doubt have made it up to him, so that he should have no need of spoil. And therefore,
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3. He shows him how inexcusable he was in aiming to make a profit of this expedition, and to enrich himself by it ([[1 Samuel 15#19]]): *"Wherefore then didst thou fly upon the spoil,* and convert that to thy own use which was to have been destroyed for God's honour?" See what evil the love of money is the root of; but see what is the sinfulness of sin, and that in it which above any thing else makes it evil in the sight of the Lord. It is disobedience: *Thou didst not obey the voice of the Lord.*
|
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5. Saul repeats his vindication of himself, as that which, in defiance of conviction, he resolved to abide by, [[1 Samuel 15#20..21]]. He denies the charge ([[1 Samuel 15#20]]): "*Yea, I have obeyed,* I have done all I should do;" for he had done all which he thought he needed to do, so much wiser was he in his own eyes than God himself. God bade him kill all, and yet he puts in among the instances of his obedience that he brought Agag alive, which he thought was as good as if he had killed him. Thus carnal deceitful hearts think to excuse themselves from God's commandments with their own equivalents. He insists upon it that he has *utterly destroyed the Amalekites* themselves, which was the main thing intended; but, as to the spoil, he owns it should have been *utterly destroyed;* so that he knew his *Lord's will,* and was under no mistake about the command. But he thought that would be wilful waste; the cattle of the Midianites was taken for a prey in Moses's time ([[Numbers 31#32..34]], &c.), and why not the cattle of the Amalekites now? Better it should be prey to the Israelites than to the fowls of the air and the wild beasts; and therefore he connived at the people's carrying it away. But it was their doing and not his; and, besides, it was for *sacrifice to the Lord* here at Gilgal, whither they were now bringing them. See what a hard thing it is to convince the children of disobedience of their sin and to strip them of their fig-leaves.
|
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6. Samuel gives a full answer to his apology, since he did insist upon it, [[1 Samuel 15#22..23]]. He appeals to his own conscience: *Has the Lord as great delight in sacrifices as in obedience?* Though Saul was not a man of any great acquaintance with religion, yet he could not but know this,
|
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1. That nothing is so pleasing to God as obedience, no, not sacrifice and offering, and the fat of rams. See here what we should seek and aim at in all the exercises of religion, even acceptance with God, that he may delight in what we do. If God be well pleased with us and our services, we are happy, we have gained our point, but otherwise *to what purpose is it?* [[Isaiah 1#11]]. Now here we are plainly told that humble, sincere, and conscientious obedience to the will of God, is more pleasing and acceptable to him than all *burnt-offerings and sacrifices.* A careful conformity to moral precepts recommends us to God more than all ceremonial observances, [[Micah 6#6..8]]; [[Hosea 6#6]]. Obedience is enjoyed by the eternal law of nature, but sacrifice only by a positive law. Obedience was the law of innocency, but sacrifice supposes sin come into the world, and is but a feeble attempt to take that away which obedience would have prevented. God is more glorified and self more denied by obedience than by sacrifice. It is much easier to bring a bullock or lamb to be burnt upon the altar than to bring *every high thought into obedience* to God and the will subject to his will. Obedience is the glory of angels ([[Psalms 103#20]]), and it will be ours.
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2. That nothing is so provoking to God as disobedience, setting up our wills in competition with his. This is here called *rebellion* and *stubbornness,* and is said to be as bad as *witchcraft* and *idolatry,* [[1 Samuel 15#23]]. It is as bad to set up other gods as to live in disobedience to the true God. Those that are governed by their own corrupt inclinations, in opposition to the command of God, do, in effect, consult the *teraphim* (as the word here is for idolatry) or the diviners. It was disobedience that made us all sinners ([[Romans 5#19]]), and this is the malignity of sin, that it is the *transgression of the law,* and consequently it is *enmity to God,* [[Romans 8#7]]. Saul was a king, but if he disobey the command of God, his royal dignity and power will not excuse him from the guilt of rebellion and stubbornness. It is not the rebellion of the people against their prince, but of a prince against God, that this text speaks of.
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7. He reads his doom: in short, "*Because thou has rejected the word of the Lord,* hast *despised it* (so the Chaldee), hast *made nothing of it* (so the
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70.), hast cast off the government of it, therefore he has *rejected thee,* despised and made nothing of thee, but cast thee off *from being king.* He that made thee king has determined to unmake thee again." Those are unfit and unworthy to rule over men who are not willing that God should rule over them.
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# Saul's Dethronement Foretold. (b. c. 1065.)
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## Verses: 24 - 31
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24 And Saul said unto Samuel, I have sinned: for I have transgressed the commandment of the Lord, and thy words: because I feared the people, and obeyed their voice. 25 Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the Lord. 26 And Samuel said unto Saul, I will not return with thee: for thou hast rejected the word of the Lord, and the Lord hath rejected thee from being king over Israel. 27 And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rent. 28 And Samuel said unto him, The Lord hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou. 29 And also the Strength of Israel will not lie nor repent: for he is not a man, that he should repent. 30 Then he said, I have sinned: yet honour me now, I pray thee, before the elders of my people, and before Israel, and turn again with me, that I may worship the Lord thy God. 31 So Samuel turned again after Saul; and Saul worshipped the Lord.
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Saul is at length brought to put himself into the dress of the penitent; but it is too evident that he only acts the part of a penitent, and is not one indeed. Observe,
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1. How poorly he expressed his repentance. It was with much ado that he was made sensible of his fault, and not till he was threatened with being deposed. This touched him in a tender part. Then he began to relent, and not till then. When Samuel told him he was *rejected from being king,* then he said, *I have sinned,* [[1 Samuel 15#24]]. His confession was not free nor ingenuous, but extorted by the rack, and forced from him. We observe here several bad signs of the hypocrisy of his repentance, and that it came short even of Ahab's.
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1. He made his application to Samuel only, and seemed most solicitous to stand right in his opinion and to gain his favour. He makes a little god of him, only to preserve his reputation with the people, because they all knew Samuel to be a prophet, and the man that had been the instrument of his preferment. Thinking it would please Samuel, and be a sort of bribe to him, he puts it into his confession: *I have transgressed the commandment of the Lord and thy word;* as if he had been in God's stead, [[1 Samuel 15#24]]. David, though convinced by the ministry of Nathan, yet, in his confession, has his eye to God alone, not to Nathan. [[Psalms 51#4]] *Against thee only have I sinned.* But Saul, ignorantly enough, confesses his sin as a transgression of Samuel's word; whereas his word was no other than a declaration of the *commandment of the Lord.* He also applies to Samuel for forgiveness ([[1 Samuel 15#25]]): *I pray thee, pardon my sin;* as if any could forgive sin but God only. Those wretchedly deceive themselves who, when they have fallen into scandalous sin, think it enough to make their peace with the church and their ministers, by the show and plausible profession of repentance, without taking care to make their peace with God by the sincerity of it. The most charitable construction we can put upon this of Saul is to suppose that he looked upon Samuel as a sort of mediator between him and God, and intended an address to God in his application to him. However, it was very weak.
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2. He excused his fault even in the confession of it, and that is never the fashion of a true penitent ([[1 Samuel 15#24]]): I did it *because I feared the people, and obeyed their voice.* We have reason enough to think that it was purely his own doing and not the people's; however, if they were forward to do it, it is plain, by what we have read before, that he knew how to keep up his authority among them and did not stand in any awe of them. So that the excuse was false and frivolous; whatever he pretended, he did not really fear the people. But it is common for sinners, in excusing their faults, to plead the thoughts and workings of their own minds, because those are things which, how groundless soever, no man can disprove; but they forget that God searchest the heart.
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3. All his care was to save his credit, and preserve his interest in the people, lest they should revolt from him, or at least despise him. Therefore he courts Samuel with so much earnestness ([[1 Samuel 15#25]]) to turn again with him, and assist in a public thanksgiving for the victory. Very importunate he was in this matter when he laid hold on the skirt of his mantle to detain him ([[1 Samuel 15#27]]), not that he cared for Samuel, but he feared that if Samuel forsook him the people would do so too. Many seem zealously affected to good ministers and good people only for the sake of their own interest and reputation, while in heart they hate them. But his expression was very gross when he said ([[1 Samuel 15#30]]), *I have sinned, yet honour me, I pray thee, before my people.* Is this the language of a penitent? No, but the contrary: "*I have sinned,* shame me now, for to me belongs shame, and no man can loathe me so much as I loathe myself." Yet how often do we meet with the copies of this hypocrisy of Saul! It is very common for those who are convicted of sin to show themselves very solicitous to be honoured before the people. Whereas he that has lost the honour of an innocent can pretend to no other than that of a penitent, and it is the honour of a penitent to take shame to himself.
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2. How little he got by these thin shows of repentance. What point did he gain by them?
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1. Samuel repeated the sentence passed upon him, so far was he from giving any hopes of the repeal of it, [[1 Samuel 15#26]], the same with [[1 Samuel 15#23]]. *He that covers his sins shall never prosper,* [[Proverbs 28#13]]. Samuel refused to turn back with him, but *turned about to go away,* [[1 Samuel 15#27]]. As the thing appeared to him upon the first view, he thought it altogether unfit for him so far to countenance one whom God had rejected as to join with him in giving thanks to God for a victory which was made to serve rather Saul's covetousness than God's glory. Yet afterwards he did turn again with him ([[1 Samuel 15#31]]), upon further thoughts, and probably by divine direction, either to prevent a mutiny among the people or perhaps not to do honour to Saul (for, though Saul worshipped the Lord, [[1 Samuel 15#31]], it is not said Samuel presided in that worship), but to do justice on Agag, [[1 Samuel 15#32]].
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2. He illustrated the sentence by a sign, which Saul himself, by his rudeness, gave occasion for. When Samuel was turning from him he tore his clothes to detain him ([[1 Samuel 15#27]]), so loth was he to part with the prophet; but Samuel put a construction upon this accident which none but a prophet could do. He made it to signify the *rending of the kingdom* from him ([[1 Samuel 15#28]]), and that, like this, was his own doing. "He hath rent it from thee, and *given it to a neighbour better than thou,*" namely, to David, who afterwards, upon occasion, cut off the skirt of Saul's robe ([[1 Samuel 24#4]]), upon which Saul said ([[1 Samuel 24#20]]), *I know that thou shalt surely be king,* perhaps remembering this sign, the tearing of the skirt of Samuel's mantle.
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3. He ratified it by a solemn declaration of its being irreversible ([[1 Samuel 15#29]]): *The Strength of Israel will not lie.* The *Eternity* or *Victory of Israel,* so some read it; *the holy One,* so the Arabic; *the most noble One,* so the Syriac; the *triumphant King of Israel,* so bishop Patrick. "He is determined to depose thee, and he will not change his purpose. *He is not a man that should repent.*" Men are fickle and alter their minds, feeble and cannot effect their purposes; something happens which they could not foresee, by which their measures are broken. But with God it is not so. God has sometimes repented of the evil which he thought to have done, repentance was hidden from Saul, and therefore hidden from God's eyes.
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# Agag Slain. (b. c. 1065.)
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## Verses: 32 - 35
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32 Then said Samuel, Bring ye hither to me Agag the king of the Amalekites. And Agag came unto him delicately. And Agag said, Surely the bitterness of death is past. 33 And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the Lord in Gilgal. 34 Then Samuel went to Ramah; and Saul went up to his house to Gibeah of Saul. 35 And Samuel came no more to see Saul until the day of his death: nevertheless Samuel mourned for Saul: and the Lord repented that he had made Saul king over Israel.
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Samuel, as a prophet, is here set over kings, [[Jeremiah 1#10]].
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|
||||
1. He destroys king Agag, doubtless by such special direction from heaven as none now can pretend to. He *hewed Agag in pieces.* Some think he only ordered it to be done; or perhaps he did it with his own hands, as a sacrifice to God's injured justice ([[1 Samuel 15#33]]), and sacrifices used to be cut in pieces. Now observe in this,
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1. How Agag's present vain hopes were frustrated: He *came delicately,* in a stately manner, to show that he was a king, and therefore to be treated with respect, or in a soft effeminate manner, as one never used to hardship, that *could not set the sole of his foot to the ground for tenderness and delicacy* ([[Deuteronomy 28#56]]), to move compassion: and he said, "Surely, now that the heat of the battle is over, *the bitterness of death is past,* [[1 Samuel 15#32]]. Having escaped the sword of Saul," that man of war, he thought he was in no danger from Samuel, and old prophet, a man of peace. Note,
|
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1. There is bitterness in death, it is terrible to nature. *Surely death is bitter,* so divers versions read those words of Agag; as the
|
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70. read the former clause, *He came trembling.* Death will dismay the stoutest heart.
|
||||
2. Many think the bitterness of death is past when it is not so; they put that evil day far from them which is very near. True believers may, through grace, say this, upon good grounds, though death be not past, the bitterness of it is. *O death! where is thy sting?*
|
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2. How his former wicked practices were now punished. Samuel calls him to account, not only for the sins of his ancestors, but his own sins: *Thy sword has made women childless,* [[1 Samuel 15#33]]. He trod in the steps of his ancestors' cruelty, and those under him, it is likely, did the same; justly therefore is all the righteous blood shed by Amalek required of this generation, [[Matthew 23#36]]. Agag, that was delicate and luxurious himself, was cruel and barbarous to others. It is commonly so: those who are indulgent in their appetites are not less indulgent of their passions. But blood will be reckoned for; even kings must account to the King of kings for the guiltless blood they shed or cause to be shed. It was that crime of king Manasseh which the Lord would not pardon, [[2 Kings 24#4]]. See [[Revelation 13#10]].
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2. He deserts king Saul, takes leave of him ([[1 Samuel 15#34]]), and *never came any more to see him* ([[1 Samuel 15#35]]), to advise or assist him in any of his affairs, because Saul did not desire his company nor would he be advised by him. He looked upon him as rejected of God, and therefore he forsook him. Though he might sometimes see him accidentally (as [[1 Samuel 19#24]]), yet he never came to see him out of kindness or respect. Yet he *mourned for Saul,* thinking it a very lamentable thing that a man who stood so fair for great things should ruin himself so foolishly. He mourned for the bad state of the country, to which Saul was likely to have been so great a blessing, but now would prove a curse and a plague. He mourned for his everlasting state, having no hopes of bringing him to repentance. When he wept for him, it is likely, he made supplication, but the Lord had *repented that he had made Saul king,* and resolved to undo that work of his, so that Samuel's prayers prevailed not for him. Observe, We must mourn for the rejection of sinners,
|
||||
1. Though we withdraw from them, and dare not converse familiarly with them. Thus the prophet determines to leave his people and go from them, and yet to *weep day and night for them,* [[Jeremiah 9#1..2]].
|
||||
2. Though they do not mourn for themselves. Saul seems unconcerned at the tokens of God's displeasure which he lay under, and yet Samuel mourns day and night for him. Jerusalem was secure when Christ wept over it.
|
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@ -0,0 +1,63 @@
|
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# Chapter Introduction
|
||||
|
||||
At this chapter begins the story of David, one that makes as great a figure in the sacred story as almost any of the worthies of the Old Testament, one that both with his sword and with his pen served the honour of God and the interests of Israel as much as most ever did, and was as illustrious a type of Christ. Here
|
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|
||||
1. Samuel is appointed and commissioned to anoint a king among the sons of Jesse at Bethlehem, [[1 Samuel 16#1..5]].
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||||
2. All his elder sons are passed by and David the youngest is pitched upon and anointed, [[1 Samuel 16#6..13]].
|
||||
3. Saul growing melancholy, David is pitched upon to relieve him by music, [[1 Samuel 16#14..23]]. Thus small are the beginnings of that great man.
|
||||
|
||||
# Samuel Goes to Bethlehem. (b. c. 1065.)
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|
||||
## Verses: 1 - 5
|
||||
1 And the Lord said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons. 2 And Samuel said, How can I go? if Saul hear it, he will kill me. And the Lord said, Take a heifer with thee, and say, I am come to sacrifice to the Lord. 3 And call Jesse to the sacrifice, and I will shew thee what thou shalt do: and thou shalt anoint unto me him whom I name unto thee. 4 And Samuel did that which the Lord spake, and came to Bethlehem. And the elders of the town trembled at his coming, and said, Comest thou peaceably? 5 And he said, Peaceably: I am come to sacrifice unto the Lord: sanctify yourselves, and come with me to the sacrifice. And he sanctified Jesse and his sons, and called them to the sacrifice.
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||||
|
||||
Samuel had retired to his own house in Ramah, with a resolution not to appear any more in public business, but to addict himself wholly to the instructing and training up of the sons of the prophets, over whom he presided, as we find, [[1 Samuel 19#20]]. He promised himself more satisfaction in young prophets than in young princes; and we do not find that, to his dying day, God called him out to any public action relating to the state, but only here to anoint David.
|
||||
|
||||
1. God reproves him for continuing so long to mourn for the rejection of Saul. He does not blame him for mourning on that occasion, but for exceeding in his sorrow: *How long wilt thou mourn for Saul?* [[1 Samuel 16#1]]. We do not find here that he mourned at all for the setting aside of his own family and the deposing of his own sons; but for the rejecting of Saul and his seed he mourns without measure, for the former was done by the people's foolish discontent, this by the righteous wrath of God. Yet he must find time to recover himself, and not go mourning to his grave,
|
||||
1. Because God has rejected him, and he ought to acquiesce in the divine justice, and forget his affection to Saul; if God will be glorified in his ruin, Samuel ought to be satisfied. Besides, to what purpose should he weep? The decree has gone forth, and all his prayers and tears cannot prevail for the reversing of it, [[2 Samuel 12#22..23]].
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2. Because Israel shall be no loser by it, and Samuel must prefer the public welfare before his own private affection to his friend. "Mourn not for Saul, for I *have provided me a king.* The people provided themselves a king and he proved bad, now I will provide myself one, *a man after my own heart.*" See [[Psalms 89#20]]; [[Acts 13#22]]. "If Saul be rejected, yet Israel shall not be *as sheep having no shepherd.* I have another in store for them; let thy joy of him swallow up thy grief for the rejected prince."
|
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2. He sends him to Bethlehem, to anoint one of the sons of Jesse, a person probably not unknown to Samuel. *Fill thy horn with oil.* Saul was anointed with a glass vial of oil, scanty and brittle, David with a horn of oil, which was more plentiful and durable; hence we read of a *horn of salvation in the house of his servant David,* [[Luke 1#69]].
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3. Samuel objects the peril of going on this errand ([[1 Samuel 16#2]]): *If Saul hear it, he will kill me.* By this it appears.
|
||||
1. That Saul had grown very wicked and outrageous since his rejection, else Samuel would not have mentioned this. What impiety would he not be guilty of who durst kill Samuel?
|
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2. That Samuel's faith was not so strong as one would have expected, else he would not have thus feared the rage of Saul. Would not he that sent him protect him and bear him out? But the best men are not perfect in their faith, nor will fear be wholly cast out any where on this side heaven. But this may be understood as Samuel's desire of direction from heaven how to manage this matter prudently, so as not to expose himself, or any other, more than needed.
|
||||
4. God orders him to cover his design with a sacrifice: *Say, I have come to sacrifice;* and it was true he did, and it was proper that he should, when he came to anoint a king, [[1 Samuel 11#15]]. As a prophet, he might sacrifice when and where God appointed him; and it was not all inconsistent with the laws of truth to say he came to sacrifice when really he did so, though he had also a further end, which he thought fit to conceal. Let him give notice of a sacrifice, and invite Jesse (who, it is probable, was the principal man of the city) and his family to come to the feast upon the sacrifice; and, says God, *I will show thee what thou shalt do.* Those that go about God's work in God's way shall be directed step by step, wherever they are at a loss, to do it in the best manner.
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5. Samuel went accordingly to Bethlehem, not in pomp, or with any retinue, only a servant to lead the heifer which he was to sacrifice; yet *the elders of Bethlehem trembled at his coming,* fearing it was an indication of God's displeasure against them and that he came to denounce some judgment for the iniquities of the place. Guilt causes fear. Yet indeed it becomes us to stand in awe of God's messengers, and to tremble at his word. Or they feared it might be an occasion of Saul's displeasure against them, for probably they knew how much he was exasperated at Samuel, and feared he would pick a quarrel with them for entertaining him. They asked him, "*Comest thou peaceably?* Art thou in peace thyself, and not flying from Saul? Art thou at peace with us, and not come with any message of wrath?" We should all covet earnestly to stand upon good terms with God's prophets, and dread having the word of God, or their prayers, against us. When the Son of David was born king of the Jews all Jerusalem was troubled, [[Matthew 2#3]]. Samuel kept at home, and it was a strange thing to see him so far from his own house: they therefore concluded it must needs be some extraordinary occasion that brought him, and feared the worst till he satisfied them ([[1 Samuel 16#5]]): "*I come peaceably,* for *I come to sacrifice,* not with a message of wrath against you, but with the methods of peace and reconciliation; and therefore you may bid me welcome and need not fear my coming; therefore *sanctify yourselves,* and prepare to join with me in the sacrifice, that you may have the benefit of it." Note, Before solemn ordinances there must be a solemn protestation. When we are to offer spiritual sacrifices it concerns us, by sequestering ourselves from the world and renewing the dedication of ourselves to God, to sanctify ourselves. When our Lord Jesus came into the world, though men had reason enough to tremble, fearing that his errand was to condemn the world, yet he gave full assurance that he came peaceably, for he came to sacrifice, and he brought his offering along with him: *A body hast thou prepared me.* Let us sanctify ourselves, that we may have an interest in his sacrifice. Note, Those that come to sacrifice should come peaceably; religious exercises must not be performed tumultuously.
|
||||
6. He had a particular regard to Jesse and his sons, for with them his private business lay, with which, it is likely, he acquainted Jesse at his first coming, and took up his lodging at his house. He spoke to all the elders to *sanctify themselves,* but he *sanctified Jesse and his sons* by praying with them and instructing them. Perhaps he had acquaintance with them before, and it appears ([[1 Samuel 20#29]], where we read of the sacrifices that family had) that it was a devout religious family. Samuel assisted them in their family preparations for the public sacrifice, and, it is probable, chose out David, and anointed him, at the family-solemnities, before the sacrifice was offered or the holy feast solemnized. Perhaps he offered private sacrifices, like Job, *according to the number of them all* ([[Job 1#5]]), and, under colour of that, called for them all to appear before him. When signal blessings are coming into a family they ought to sanctify themselves.
|
||||
|
||||
# David Anointed by Samuel. (b. c. 1065.)
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|
||||
## Verses: 6 - 13
|
||||
6 And it came to pass, when they were come, that he looked on Eliab, and said, Surely the Lord's anointed is before him. 7 But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart. 8 Then Jesse called Abinadab, and made him pass before Samuel. And he said, Neither hath the Lord chosen this. 9 Then Jesse made Shammah to pass by. And he said, Neither hath the Lord chosen this. 10 Again, Jesse made seven of his sons to pass before Samuel. And Samuel said unto Jesse, The Lord hath not chosen these. 11 And Samuel said unto Jesse, Are here all thy children? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither. 12 And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And the Lord said, Arise, anoint him: for this is he. 13 Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day forward. So Samuel rose up, and went to Ramah.
|
||||
|
||||
If the sons of Jesse were told that God would provide himself a king among them (as he had said, [[1 Samuel 16#1]]), we may well suppose they all made the best appearance they could, and each hoped he should be the man; but here we are told,
|
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|
||||
1. How all the elder sons, who stood fairest for the preferment, were passed by.
|
||||
1. Eliab, the eldest, was privately presented first to Samuel, probably none being present but Jesse only, and Samuel thought he must needs be the man: *Surely this is the Lord's anointed,* [[1 Samuel 16#6]]. The prophets themselves, when they spoke from under the divine direction, were as liable to mistake as other men; as Nathan, [[2 Samuel 7#3]]. But God rectified the prophet's mistake by a secret whisper to his mind: *Look not on his countenance,* [[1 Samuel 16#7]]. It was strange that Samuel, who had been so wretchedly disappointed in Saul, whose countenance and stature recommended him as much as any man's could, should be so forward to judge of a man by that rule. When God would please the people with a king he chose a comely man; but, when he would have one after his own heart, he should not be chosen by the outside. Men judge by the sight of the eyes, but God does not, [[Isaiah 11#3]]. *The Lord looks on the heart,* that is,
|
||||
1. He knows it. We can tell how men look, but he can tell what they are. Man looks on the eyes (so the original word is), and is pleased with the liveliness and sprightliness that appear in them; but God looks on the heart, and sees the thoughts and intents of that.
|
||||
2. He judges of men by it. The good disposition of the heart, the holiness or goodness of that, recommends us to God, and is *in his sight of great price* ([[1 Peter 3#4]]), not the majesty of the look, or the strength and stature of the body. Let us reckon that to be true beauty which is within, and judge of men, as far as we are capable, by their minds, not their mien.
|
||||
2. When Eliab was set aside, Abinadab and Shammah, and, after them, four more of the sons of Jesse, seven in all, were presented to Samuel, as likely for his purpose; but Samuel, who not attended more carefully than he did at first to the divine direction, rejected them all: *The Lord has not chosen these,* [[1 Samuel 16#8]]; [[1 Samuel 16#10]]. Men dispose of their honours and estates to their sons according to their seniority of age and priority of birth, but God does not. *The elder shall serve the younger.* Had it been left to Samuel, or Jesse, to make the choice, one of these would certainly have been chosen; but God will magnify his sovereignty in passing by some that were most promising as well as in fastening on others that were less so.
|
||||
2. How David at length was pitched upon. He was the youngest of all the sons of Jesse; his name signifies *beloved,* for he was a type of the beloved Son. Observe,
|
||||
1. How he was in the fields, *keeping the sheep* ([[1 Samuel 16#11]]), and was left there, though there was a sacrifice and a feast at his father's house. The youngest are commonly the fondlings of the family, but, it should seem, David was least set by of all the sons of Jesse; either they did not discern or did not duly value the excellent spirit he was of. Many a great genius lies buried in obscurity and contempt; and God often exalts those whom men despise and gives *abundant honour to that part which lacked.* The Son of David was he whom men despised, *the stone which the builders refused,* and yet he has *a name above every name.* David was taken *from following ewes to feed Jacob* ([[Psalms 78#71]]), as Moses from keeping the flock of Jethro, an instance of his humility and industry, both which God delights to put honour upon. We should think a military life, but God saw a pastoral life (which gives advantage for contemplation and communion with heaven), the best preparative for kingly power, at least for those graces of the Spirit which are necessary to the due discharge of that trust which attends it. David was keeping sheep, though it was a time of sacrifice; for there is mercy that takes precedence of sacrifice.
|
||||
2. How earnest Samuel was to have him sent for: "*We will not sit down* to meat" (perhaps it was not the feast upon the sacrifice, but a common meal) "*till he come hither;* for, if all the rest be rejected, this must be he." He that designed not to sit at table at all is now waited for as the principal guest. If God will exalt those of low degree, who can hinder?
|
||||
3. What appearance he made when he did come. No notice is taken of his clothing. No doubt that was according to his employment, mean and coarse, as shepherds' coats commonly are, and he did not change his clothes as Joseph did ([[Genesis 41#14]]), but he had a very honest look, not stately, as Saul's, but sweet and lovely: *He was ruddy, of a beautiful countenance, and goodly to look to* ([[1 Samuel 16#12]]), that is, he had a clear complexion, a good eye, and a lovely face; the features were extraordinary, and there was something in his looks that was very charming. Though he was so far from using any art to help his beauty that his employment exposed it to the sun and wind, yet nature kept its own, and, by the sweetness of his aspect, gave manifest indications of an amiable temper and disposition of mind. Perhaps his modest blush, when he was brought before Samuel, and received by him with surprising respect, made him look much the handsomer.
|
||||
4. The anointing of him. The Lord told Samuel in his ear (as he had done, [[1 Samuel 9#15]]) that this was he whom he must anoint, [[1 Samuel 16#12]]. Samuel objects not the meanness of his education, his youth, or the little respect he had in his own family, but, in obedience to the divine command, took his horn of oil and *anointed him* ([[1 Samuel 16#13]]), signifying thereby,
|
||||
1. A divine designation to the government, after the death of Saul, of which hereby he gave him a full assurance. Not that he was at present invested with the royal power, but it was entailed upon him, to come to him in due time.
|
||||
2. A divine communication of gifts and graces, to fit him for the government, and make him a type of him who was to be the Messiah, the anointed One, who received the Spirit, not by measure, but without measure. He is said to be anointed *in the midst of his brethren,* who yet, possibly, did not understand it as a designation to the government, and therefore did not envy David (as Joseph's brethren did him), because they saw no further marks of dignity put upon him, no, not so much as a coat of divers colours. But bishop Patrick reads it, *He anointed him from the midst of his brethren,* that is, he singled him out from the rest, and privately anointed him, but with a charge to keep his own counsel, and not to let his own brethren know it, as by what we find ([[1 Samuel 17#28]]), it should seem, Eliab did not. It is computed that David now was about twenty years old; if so, his troubles by Saul lasted ten years, for he was thirty years old when Saul died. Dr. Lightfoot reckons that he was about twenty-five, and that his troubles lasted but five years.
|
||||
5. The happy effects of this anointing: *The Spirit of the Lord came upon David from that day forward,* [[1 Samuel 16#13]]. The anointing of him was not an empty ceremony, but a divine power went along with that instituted sign, and he found himself inwardly advanced in wisdom, and courage, and concern for the public, with all the qualifications of a prince, though not at all advanced in his outward circumstances. This would abundantly satisfy him that his election was of God. The best evidence of our being predestinated to the kingdom of glory is our being sealed with the Spirit of promise, and our experience of a work of grace in our own hearts. Some think that his courage, by which he slew the lion and the bear, and his extraordinary skill in music, were the effects and evidences of the Spirit's coming upon him. However, this made him the sweet psalmist of Israel, [[2 Samuel 23#1]]. Samuel, having done this, went to Ramah in safety, and we never read of him again but once ([[1 Samuel 19#18]]), till we read of his death; now he retired to die in peace, since his eyes had seen the salvation, even the sceptre brought into the tribe of Judah.
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|
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# Saul Troubled by an Evil Spirit. (b. c. 1065.)
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|
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## Verses: 14 - 23
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14 But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him. 15 And Saul's servants said unto him, Behold now, an evil spirit from God troubleth thee. 16 Let our lord now command thy servants, which are before thee, to seek out a man, who is a cunning player on a harp: and it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well. 17 And Saul said unto his servants, Provide me now a man that can play well, and bring him to me. 18 Then answered one of the servants, and said, Behold, I have seen a son of Jesse the Bethlehemite, that is cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the Lord is with him. 19 Wherefore Saul sent messengers unto Jesse, and said, Send me David thy son, which is with the sheep. 20 And Jesse took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son unto Saul. 21 And David came to Saul, and stood before him: and he loved him greatly; and he became his armourbearer. 22 And Saul sent to Jesse, saying, Let David, I pray thee, stand before me; for he hath found favour in my sight. 23 And it came to pass, when the evil spirit from God was upon Saul, that David took a harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him.
|
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|
||||
We have here Saul falling and David rising.
|
||||
|
||||
1. Here is Saul made a terror to himself ([[1 Samuel 16#14]]): *The Spirit of the Lord departed from him.* He having forsaken God and his duty, God, in a way of righteous judgment, withdrew from him those assistances of the good Spirit with which he was directed, animated, and encouraged in his government and wars. He lost all his good qualities. This was the effect of his rejecting God, and an evidence of his being rejected by him. Now God took his mercy from Saul (as it is expressed, [[2 Samuel 7#15]]); for, when the Spirit of the Lord departs from us, all good goes. When men grieve and quench the Spirit, by wilful sin, he departs, and will not always strive. The consequence of this was that *an evil spirit from God troubled him.* Those that drive the good Spirit away from them do of course become prey to the evil spirit. If God and his grace do not rule us, sin and Satan will have possession of us. The devil, by the divine permission, troubled and terrified Saul, by means of the corrupt humours of his body and passions of his mind. He grew fretful, and peevish, and discontented, timorous and suspicious, ever and anon starting and trembling; he was sometimes, says Josephus, as if he had been choked or strangled, and a perfect demoniac by fits. This made him unfit for business, precipitate in his counsels, the contempt of his enemies, and a burden to all about him.
|
||||
2. Here is David made a physician to Saul, and by this means brought to court, a physician that helped him against the worst of diseases, when none else could. David was newly appointed privately to the kingdom. It would be of use to him to go to court and see the world; and here his doing so is brought about for him without any contrivance of his own or his friends. Note, Those whom God designs for any service his providence shall concur with his grace to prepare and qualify for it. Saul is distempered; his servants have the honesty and courage to tell him what his distemper is ([[1 Samuel 16#15]]), *an evil spirit,* not by chance but *from God* and his providence, *troubleth thee.* Now,
|
||||
1. The means they all advised him to for his relief was music ([[1 Samuel 16#16]]): "Let us have a *cunning player on the harp* to attend thee." How much better friends had they been to him if they had advised him, since the evil spirit was from the Lord, to give all diligence to make his peace with God by true repentance, to send for Samuel to pray with him and to intercede with God for him! then might he not only have had some present relief, but the good Spirit would have returned to him. But their project is to make him merry, and so cure him. Many whose consciences are convinced and startled are for ever ruined by such methods as these, which drown all care of the soul in the delights of sense. Yet Saul's servants did not amiss to send for music as a help to cheer up the spirits, if they had but withal sent for a prophet to give him good counsel. And (as bishop Hall observes) it was well they did not send for a witch or diviner, by his enchantments to cast out the evil spirit, which has been the abominably wicked practice of some that have worn the Christian name, who consult the devil in their distresses and make hell their refuge. It will be no less than a miracle of divine grace if those who thus agree with Satan ever break off from him again.
|
||||
2. One of his servants recommended David to him, as a fit person to be employed in the use of these means, little imagining that he was the man whom Samuel meant when he told Saul of a neighbour of his, better than he, who should have the kingdom, [[1 Samuel 15#28]]. It is a very high character which the servant of Saul's here gives of David ([[1 Samuel 16#18]]), that he was not only fit for his purpose as a comely person and skilful in playing, but a man of courage and conduct, a mighty valiant man, and prudent in all matters, fit to be further preferred, and (which crowned his character) *the Lord is with him.* By this it appears that though David, after he was anointed, returned to his country business, and there remained on his head no marks of the oil, so careful was he to keep that secret, yet the workings of the Spirit signified by the oil could not be hid, but made him shine in obscurity, so that all his neighbours observed with wonder the great improvements of his mind on a sudden. David, even in his shepherd's garb, has become an oracle, a champion, and every thing that is great. His fame reached the court soon, for Saul was inquisitive after such young men, [[1 Samuel 14#52]]. When the Spirit of God comes upon a man he will make his face to shine.
|
||||
3. David is hereupon sent for to court. And it seems,
|
||||
1. His father was very willing to part with him, sent him very readily, and a present with him to Saul, [[1 Samuel 16#20]]. The present was, according to the usage of those times, bread and wine (compare, [[1 Samuel 10#3..4]]), therefore acceptable because expressive of the homage and allegiance of him that sent it. Probably Jesse, who knew what his son David was designed for, was aware that Providence was herein fitting him for it, and therefore he would not force Providence by sending him to court uncalled, yet he followed Providence very cheerfully when he saw it plainly putting him into the way of preferment. Some suggest that when Jesse received that message, *Send me David thy son,* he began to be afraid that Saul had got some intimation of his being anointed, and sent for him to do him a mischief, and therefore Jesse sent a present to pacify him; but it is probable that the person, whoever he was, that brought the message, gave him an account on what design he was sent for.
|
||||
2. Saul became very kind to him ([[1 Samuel 16#21]]), *loved him greatly,* and designed to *make him his armour-bearer,* and (contrary to the manner of the king, [[1 Samuel 8#11]]) asked his father's leave to keep him in his service ([[1 Samuel 16#22]]): *Let David, I pray thee, stand before me.* And good reason he had to respect him, for he did him a great deal of service with his music, [[1 Samuel 16#23]]. Only his instrumental music with his harp is mentioned, but it should seem, by the account Josephus gives, that he added vocal music to it, and sung hymns, probably divine hymns, songs of praise, to his harp. David's music was Saul's physic.
|
||||
1. Music has a natural tendency to compose and exhilarate the mind, when it is disturbed and saddened. Elisha used it for the calming of his spirits, [[2 Kings 3#15]]. On some it has a greater influence and effect than on others, and, probably, Saul was one of those. Not that it charmed the evil spirit, but it made his spirit sedate, and allayed those tumults of the animal spirits by which the devil had advantage against him. The beams of the sun (it is the learned Bochart's comparison) cannot be cut with a sword, quenched with water, or blown out with wind, but, by closing the window-shutters, they may be kept out of the chamber. Music cannot work upon the devil, but it may shut up the passages by which he has access to the mind.
|
||||
2. David's music was extraordinary, and in mercy to him, that he might gain a reputation at court, as one that had the Lord with him. God made his performances in music more successful, in this case, than those of others would have been. Saul found, even after he had conceived an enmity to David, that no one else could do him the same service ([[1 Samuel 19#9..10]]), which was a great aggravation of his outrage against him. It is a pity that music, which may be so serviceable to the good temper of the mind, should ever be abused by any to the support of vanity and luxury, and made an occasion of drawing the heart away from God and serious things: if this be to any the effect of it, it drives away the good Spirit, not the evil spirit.
|
||||
@ -0,0 +1,96 @@
|
||||
# Chapter Introduction
|
||||
|
||||
David is the man whom God now delights to honour, for he is a man after his own heart. We read in the foregoing chapter how, after he was anointed, Providence made him famous in the court; we read in this chapter how Providence made him much more famous in the camp, and, by both, not only marked him for a great man, but fitted him for the throne for which he was designed. In the court he was only Saul's physician; but in the camp Israel's champion; there he fairly fought, and beat Goliath of Gath. In the story observe,
|
||||
|
||||
1. What a noble figure Goliath made, and how daringly he challenged the armies of Israel, [[1 Samuel 17#1..11]].
|
||||
2. What a mean figure David made, when Providence brought him to the army, [[1 Samuel 17#12..30]].
|
||||
3. The unparalleled bravery wherewith David undertook to encounter this Philistine, [[1 Samuel 17#31..39]].
|
||||
4. The pious resolution with which he attacked him, [[1 Samuel 17#40..47]].
|
||||
5. The glorious victory he obtained over him with a sling and a stone, and the advantage which the Israelites thereby gained against the Philistines, [[1 Samuel 17#48..54]].
|
||||
6. The great notice which was hereupon taken of David at court, [[1 Samuel 17#55..58]].
|
||||
|
||||
# Goliath's Challenge to Israel. (b. c. 1060.)
|
||||
|
||||
## Verses: 1 - 11
|
||||
1 Now the Philistines gathered together their armies to battle, and were gathered together at Shochoh, which belongeth to Judah, and pitched between Shochoh and Azekah, in Ephes-dammim. 2 And Saul and the men of Israel were gathered together, and pitched by the valley of Elah, and set the battle in array against the Philistines. 3 And the Philistines stood on a mountain on the one side, and Israel stood on a mountain on the other side: and there was a valley between them. 4 And there went out a champion out of the camp of the Philistines, named Goliath, of Gath, whose height was six cubits and a span. 5 And he had a helmet of brass upon his head, and he was armed with a coat of mail; and the weight of the coat was five thousand shekels of brass. 6 And he had greaves of brass upon his legs, and a target of brass between his shoulders. 7 And the staff of his spear was like a weaver's beam; and his spear's head weighed six hundred shekels of iron: and one bearing a shield went before him. 8 And he stood and cried unto the armies of Israel, and said unto them, Why are ye come out to set your battle in array? am not I a Philistine, and ye servants to Saul? choose you a man for you, and let him come down to me. 9 If he be able to fight with me, and to kill me, then will we be your servants: but if I prevail against him, and kill him, then shall ye be our servants, and serve us. 10 And the Philistine said, I defy the armies of Israel this day; give me a man, that we may fight together. 11 When Saul and all Israel heard those words of the Philistine, they were dismayed, and greatly afraid.
|
||||
|
||||
It was not long ago that the Philistines were soundly beaten, and put to the worse, before Israel, and they would have been totally routed if Saul's rashness had not prevented; but here we have them making head again. Observe,
|
||||
|
||||
1. How they *defied Israel with their armies,* [[1 Samuel 17#1]]. They made a descent upon the Israelites' country, and possessed themselves, as it should seem, of some part of it, for they encamped in a place *which belonged to Judah.* Israel's ground would never have been footing for Philistine-armies if Israel had been faithful to their God. The Philistines (it is probable) had heard that Samuel had fallen out with Saul and forsaken him, and no longer assisted and advised him, and that Saul had grown melancholy and unfit for business, and this news encouraged them to make this attempt for the retrieving of the credit they had lately lost. The enemies of the church are watchful to take all advantages, and they never have greater advantages than when her protectors have provoked God's Spirit and prophets to leave them. Saul mustered his forces, and faced them, [[1 Samuel 17#2..3]]. And here we must take notice,
|
||||
1. That the evil spirit, for the present, had left Saul, [[1 Samuel 16#23]]. David's harp having given him some relief, perhaps the alarms and affairs of the war prevented the return of the distemper. Business is a good antidote against melancholy. Let the mind have something without to fasten on and employ itself about, and it will be the less in danger of preying upon itself. God, in mercy to Israel, suspended the judgment for a while; for how distracted must the affairs of the public have been if at this juncture the prince had been distracted!
|
||||
2. That David for the present had returned to Bethlehem, and had left the court, [[1 Samuel 17#15]]. When Saul had no further occasion to use him for the relief of his distemper, though, being anointed, he had a very good private reason, and, having a grant of the place of Saul's armour-bearer, he had a very plausible pretence to have continued his attendance, as a retainer to the court, yet he went home to Bethlehem, and returned to keep his father's sheep; this was a rare instance, in a young man that stood so fair for preferment, of humility and affection to his parents. He knew better than most do how to come down again after he had begun to rise, and strangely preferred the retirements of the pastoral life before all the pleasures and gaieties of the court. None more fit for honour than he, nor that deserved it better, and yet none more dead to it.
|
||||
2. How they defied Israel with their champion Goliath, whom they were almost as proud of as he was of himself, hoping by him to recover their reputation and dominion. Perhaps the army of the Israelites was superior in number and strength to that of the Philistines, which made the Philistines decline a battle, and stand at bay with them, desiring rather to put the issue upon a single combat, in which, having such a champion, they hoped to gain the victory. Now concerning this champion observe,
|
||||
1. His prodigious size. He was of the sons of Anak, who at Gath kept their ground in Joshua's time ([[Joshua 11#22]]), and kept up a race of giants there, of which Goliath was one, and, it is probable, one of the largest. He was in height *six cubits and a span,*[[1 Samuel 17#4]]. The learned bishop Cumberland has made it out that the scripture-cubit was above twenty-one inches (above three inches more than our half-yard) and a span was half a cubit, by which computation Goliath wanted but eight inches of four yard in height, eleven feet and four inches, a monstrous stature, and which made him very formidable, especially if he had strength and spirit proportionable.
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2. His armour. Art, as well as nature, made him terrible. He was well furnished with defensive armour ([[1 Samuel 17#5..6]]): *A helmet of brass on his head, a coat of mail,* made of brass plates laid over one another, like the scales of a fish; and, because his legs would lie most within the reach of an ordinary man, he wore brass boots, and had a large corselet of brass about his neck. The coat is said to weigh 5000 shekels, and a shekel was half an ounce avoirdupois, a vast weight for a man to carry, all the other parts of his armour being proportionable. But some think it should be translated, not the *weight* of the coat, but the *value* of it, was 5000 shekels; so much it cost. His offensive weapons were extraordinary, of which his spear only is here described, [[1 Samuel 17#7]]. It was like a weaver's beam. His arm could manage that which an ordinary man could scarcely heave. His shield only, which was the lightest of all his accoutrements, was carried before him by his esquire, probably for state; for he that was clad in brass little needed a shield.
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3. His challenge. The Philistines having chosen him for their champion, to save themselves from the hazard of battle, he here throws down the gauntlet, and bids defiance to the armies of Israel, [[1 Samuel 17#8..10]]. He came into the valley that lay between the camps, and, his voice probably being as much stronger than other people's as his arm was, he cried so as to make them all hear him, *Give me a man, that we may fight together.* He looked upon himself with admiration, because he was so much taller and stronger than all about him; his heart (says bishop Hall) nothing but a lump of proud flesh. He looked upon Israel with disdain, because they had none among them of such a monstrous bulk, and defies them to find a man among them bold enough to enter the list with him.
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1. He upbraids them with their folly in drawing an army together: "*Why have you come to set the battle in array?* How dare you oppose the mighty Philistines?" Or, "Why should the two armies engage, when the controversy may be sooner decided, with only the expense of one life and the hazard of another?"
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2. He offers to put the war entirely upon the issue of the duel he proposes: "If your champion kill me, we will be your servants; if I kill him, you shall be ours." This, says bishop Patrick, was only a bravado, for no nation would be willing thus to venture its all upon the success of one man, nor is it justifiable; notwithstanding Goliath's stipulation here, when he was killed the Philistines did not stand to his word, nor submit themselves as servants to Israel. When he boasts, *I am a Philistine, and you are servants to Saul,* he would have it thought a great piece of condescension in him, who was a chief ruler, to enter the lists with an Israelite; for he looked on them as no better than slaves. The Chaldee paraphrase brings him in boasting that he was the man that had killed Hophni and Phinehas and taken the ark prisoner, but that the Philistines had never given him so much as the command of a regiment in recompence of his services, whereas Saul had been made king for his services: "Let him therefore take up the challenge."
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4. The terror this struck upon Israel: *Saul and his army were greatly afraid,* [[1 Samuel 17#11]]. The people would not have been dismayed but that they observed Saul's courage failed him; and it is not to be expected that, if the leader be a coward, the followers should be bold. We found before, when the Spirit of the Lord came upon Saul ([[1 Samuel 11#6]]), none could be more daring nor forward to answer the challenge of Nahash the Ammonite, but now that the *Spirit of the Lord had departed from him* even the big looks and big words of a single Philistine make him change colour. But where was Jonathan all this while? Why did not he accept the challenge, who, in the last war, had so bravely engaged a whole army of Philistines? Doubtless he did not feel himself stirred up of God to it, as he did in the former case. As the best, so the bravest men, are no more than what God makes them. Jonathan must now sit still, because the honour of engaging Goliath is reserved for David. In great and good actions, the wind of the Spirit blows when and where he listeth. Now the pious Israelites lament their king's breach with Samuel.
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# David Comes to the Camp of Israel. (b. c. 1060.)
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## Verses: 12 - 30
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12 Now David was the son of that Ephrathite of Bethlehem-judah, whose name was Jesse; and he had eight sons: and the man went among men for an old man in the days of Saul. 13 And the three eldest sons of Jesse went and followed Saul to the battle: and the names of his three sons that went to the battle were Eliab the firstborn, and next unto him Abinadab, and the third Shammah. 14 And David was the youngest: and the three eldest followed Saul. 15 But David went and returned from Saul to feed his father's sheep at Bethlehem. 16 And the Philistine drew near morning and evening, and presented himself forty days. 17 And Jesse said unto David his son, Take now for thy brethren an ephah of this parched corn, and these ten loaves, and run to the camp to thy brethren; 18 And carry these ten cheeses unto the captain of their thousand, and look how thy brethren fare, and take their pledge. 19 Now Saul, and they, and all the men of Israel, were in the valley of Elah, fighting with the Philistines. 20 And David rose up early in the morning, and left the sheep with a keeper, and took, and went, as Jesse had commanded him; and he came to the trench, as the host was going forth to the fight, and shouted for the battle. 21 For Israel and the Philistines had put the battle in array, army against army. 22 And David left his carriage in the hand of the keeper of the carriage, and ran into the army, and came and saluted his brethren. 23 And as he talked with them, behold, there came up the champion, the Philistine of Gath, Goliath by name, out of the armies of the Philistines, and spake according to the same words: and David heard them. 24 And all the men of Israel, when they saw the man, fled from him, and were sore afraid. 25 And the men of Israel said, Have ye seen this man that is come up? surely to defy Israel is he come up: and it shall be, that the man who killeth him, the king will enrich him with great riches, and will give him his daughter, and make his father's house free in Israel. 26 And David spake to the men that stood by him, saying, What shall be done to the man that killeth this Philistine, and taketh away the reproach from Israel? for who is this uncircumcised Philistine, that he should defy the armies of the living God? 27 And the people answered him after this manner, saying, So shall it be done to the man that killeth him. 28 And Eliab his eldest brother heard when he spake unto the men; and Eliab's anger was kindled against David, and he said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know thy pride, and the naughtiness of thine heart; for thou art come down that thou mightest see the battle. 29 And David said, What have I now done? Is there not a cause? 30 And he turned from him toward another, and spake after the same manner: and the people answered him again after the former manner.
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Forty days the two armies lay encamped facing one another, each advantageously posted, but neither forward to engage. Either they were parleying and treating of an accommodation or they were waiting for recruits; and perhaps there were frequent skirmishes between small detached parties. All this while, twice a day, morning and evening, did the insulting champion appear in the field and repeat his challenge, his own heart growing more and more proud for his not being answered and the people of Israel more and more timorous, while God designed hereby to ripen him for destruction and to make Israel's deliverance the more illustrious. All this while David is keeping his father's sheep, but at the end of forty days Providence brings him to the field to win and wear the laurel which no other Israelite dares venture for. We have in these verses,
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1. The present state of his family. His father was old ([[1 Samuel 17#12]]): *He went among men for an old man,* was taken notice of for his great age, above what was usual at that time, and therefore was excused from pubic services, and went not in person to the wars, but sent his sons; he had the honours paid him that were due his age, his hoary head was a crown of glory to him. David's three elder brethren, who perhaps envied his place at the court, got their father to send for him home, and let them go to the camp, where they hoped to signalize themselves and eclipse him ([[1 Samuel 17#13..14]]), while David himself was so far from being proud of the services he had done his prince, or ambitious of further preferment, that he not only returned from court to the obscurity of his father's house, but to care, and toil, and (as it proved, [[1 Samuel 17#34]]) the peril, of *keeping his father's sheep.* It was the praise of this humility that it came after he had the honour of a courtier, and the reward of it that it came before the honour of a conqueror. *Before honour is humility.* Now he had that opportunity of mediation and prayer, and other acts of devotion, which fitted him for what he was destined to more than all the military exercises of that inglorious camp could do.
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2. The orders his father gave him to go and visit his brethren in the camp. He did not himself ask leave to go, to satisfy his curiosity, or to gain experience and make observations; but his father sent him on a mean and homely errand, on which any of his servants might have gone. He must carry some bread and cheese to his brethren, ten loaves with some parched corn for themselves ([[1 Samuel 17#17]]) and ten cheeses (which, it seems, he thought too good for them) for a present to their colonel, [[1 Samuel 17#18]]. David must still be the drudge of the family, though he was to be the greatest ornament of it. He had not so much as an ass at command to carry his load, but must take it on his back, and yet run to the camp. Jesse, we thought, was privy to his being anointed, and yet industriously kept him thus mean and obscure, probably to hide him from the eye of suspicion and envy, knowing that he was anointed to a crown in reversion. He must observe how his brethren fared, whether they were not reduced to short allowance, now that the encampment continued so long, that, if need were, he might send them more provisions. And he must take their pledge, that is, if they had pawned any thing, he must redeem it; *take notice of their company,* so some observe, whom they associate with, and what sort of life they lead. Perhaps David, like Joseph, had formerly brought to his father their evil report, and now he sends him to enquire concerning their manners. See the care the pious parents about their children when they are abroad from them, especially in places of temptation; they are solicitous how they conduct themselves, and particularly what company they keep. Let children think of this, and conduct themselves accordingly, remembering that, when they are from under their parents' eye, they are still under God's eye.
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3. David's dutiful obedience to his father's command. His prudence and care made him be up early ([[1 Samuel 17#20]]), and yet not to leave his sheep without a keeper, so faithful was he in a few things and therefore the fitter to be made ruler over many things, and so well had he learnt to obey before he pretended to command. God's providence brought him to the camp very seasonably, when both sides had set the battle in array, and, as it should seem, were more likely to come to an engagement than they had yet been during all the forty days, [[1 Samuel 17#21]]. Both sides were now preparing to fight. Jesse little thought of sending his son to the army just at that critical juncture, but the wise God orders the time and all the circumstances of actions and affairs so as to serve his designs of securing the interests of Israel and advancing the men after his own heart. Now observe here,
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1. How brisk and lively David was, [[1 Samuel 17#22]]. What articles he brought he honestly took care of, and left them with those that had the charge of the bag and baggage; but, though he had come a long journey with a great load, he *ran into the army,* to see what was doing there, and to pay his respects to his brethren. *Seest thou a man* thus *diligent in his business,* he is in the way of preferment, *he shall stand before kings.*
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2. How bold and daring the Philistine was, [[1 Samuel 17#23]]. Now that the armies were drawn out into a line of battle he appeared first to renew his challenge, vainly imagining that he was in the eager chase of his own glory and triumph, whereas really he was but courting his own destruction.
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3. How timorous and faint-hearted the men of Israel were. Though they had, for forty days together, been used to his haughty looks and threatening language, and, having seen no execution done by either, might have learned to despise both, yet, upon his approach, they *fled from him and were greatly afraid,* [[1 Samuel 17#24]]. One Philistine could never thus have chased 1000 Israelites, and put 10,000 to flight, unless their Rock, being treacherously forsaken by them, had justly *sold them, and shut them up,*[[Deuteronomy 32#30]].
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4. How high Saul bid for a champion. Though he was the tallest of all the men of Israel, and, if he had not been so, while he kept close to God might himself have safely taken up the gauntlet which this insolent Philistine threw down, yet, the Spirit of the Lord having departed from him, he durst not do it, nor press Jonathan to do it; but whoever will do it shall have as good preferment as he can give him, [[1 Samuel 17#25]]. If the hope of wealth and honour will prevail with any man to expose himself so far, it is proclaimed that the bold adventurer, if he come off, shall marry the king's daughter and have a good portion with her; but, as it should seem, whether he come off or no, his *father's house shall be free in Israel,* from all toll, tribute, custom, and services to the crown, or shall be ennobled and advanced to the peerage.
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5. How much concerned David was to assert the honour of God and Israel against the impudent challenges of this champion. He asked what reward was promised to him that should slay this Philistine ([[1 Samuel 17#26]]), though he knew already, not because he was ambitious of the honour, but because he would have it taken notice of, and reported to Saul, how much he resented the indignity hereby done to Israel and Israel's God. He might have presumed so far upon his acquaintance and interest at court as to go himself to Saul to offer his service; but his modesty would not let him do this. It was one of his own rules, before it was one of his son's proverbs, *Put not forth thyself in the presence of the king, and stand not in the place of great men* ([[Proverbs 25#6]]); yet his zeal put him upon that method which he hoped would bring him into this great engagement. Two considerations, it seems, fired David with a holy indignation:--
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1. That the challenger was one that was uncircumcised, a stranger to God and out of covenant with him.
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2. That the challenged were the armies of the living God, devoted to him, employed by him and for him, so that the affronts offered to them reflected upon the living God himself, and *that* he could not bear. When therefore some had told him what was the reward proposed for killing the Philistine ([[1 Samuel 17#27]]) he asked others ([[1 Samuel 17#30]]), with the same resentment, which he expected would at length come to Saul's ear.
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6. How he was brow-beaten and discouraged by his eldest brother Eliab, who, taking notice of his forwardness, fell into a passion upon it, and gave David very abusive language, [[1 Samuel 17#28]]. Consider this,
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1. As the fruit of Eliab's jealousy. He was the eldest brother, and David the youngest, and perhaps it had been customary with him (as it is with too many elder brothers) to trample upon him and take every occasion to chide him. But those who thus exalt themselves over their juniors may perhaps live to see themselves, by a righteous providence, abased, and those to whom they are abusive exalted. Time may come when the elder may serve the younger. But Eliab was now vexed that his younger brother should speak those bold words against the Philistine which he himself durst not say. He knew what honour David had already had in the court, and, if he should now get honour in the camp (from which he thought he had found means effectually to seclude him, [[1 Samuel 17#15]]), the glory of his elder brethren would be eclipsed and stained; and therefore (such is the nature of jealousy) he would rather that Goliath should triumph over Israel than that David should be the man that should triumph over him. *Wrath is cruel and anger is outrageous, but who can stand before envy,* especially the envy of a brother, the keenness of which Jacob, and Joseph, and David experienced? See [[Proverbs 18#19]]. It is very ill-favoured language that Eliab here gives him; not only unjust and unkind, but, at this time, basely ungrateful; for David was now sent by his father, as Joseph by his, on a kind of visit to his brethren. Eliab intended, in what he said, not only to grieve and discourage David himself, and quench that noble fire which he perceived glowing in his breast, but to represent him to those about him as an idle proud lad, not fit to be taken notice of. He gives them to understand that his business was only to keep sheep, and falsely insinuates that he was a careless unfaithful shepherd; though he had left his charge in good hands ([[1 Samuel 17#20]]), yet he must tauntingly be asked, *With whom hast thou left those few sheep?* Though he came down now to the camp in obedience to his father and kindness to his brethren, and Eliab knew this, yet his coming is turned to his reproach: "Thou hast come down, not to do any service, but to gratify thy own curiosity, and only to look about thee;" and thence he will infer *the pride and naughtiness of his heart,* and pretends to know it as certainly as if he were in his bosom. David could appeal to God concerning his humility and sincerity ([[Psalms 17#3]]; [[Psalms 131#1]]) and at this time gave proofs of both, and yet could not escape this hard character from his own brother. See the folly, absurdity, and wickedness, of a proud and envious passion; how groundless its jealousies are, how unjust its censures, how unfair its representations, how bitter its invectives, and how indecent its language. God, by his grace, keep us from such a spirit!
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2. As a trial of David's meekness, patience and constancy. A short trial it was, and he approved himself well in it; for,
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1. He bore the provocation with admirable temper ([[1 Samuel 17#29]]): "*What have I now done?* What fault have I committed, for which I should thus be chidden? *Is there not a cause* for my coming to the camp, when my father sent me? *Is there not a cause* for my resenting the injury done to Israel's honour by Goliath's challenges?" He had right and reason on his side, and knew it, and therefore did not render railing for railing, but with a soft answer turned away his brother's wrath. This conquest of his own passion was in some respects more honourable than his conquest of Goliath. *He that hath rule over his own spirit is better than the mighty.* It was no time for David to quarrel with his brother when the Philistines were upon them. The more threatening the church's enemies are the more forbearing her friends should be with one another.
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2. He broke through the discouragement with admirable resolution. He would not be driven off from his thoughts of engaging the Philistine by the ill-will of his brother. Those that undertake great and public services must not think it strange if they be discountenanced and opposed by those from whom they had reason to expect support and assistance; but must humbly go on with their work, in the face not only of their enemies' threats, but of their friends' slights and suspicions.
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# David Meets Goliath. (b. c. 1060.)
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## Verses: 31 - 39
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31 And when the words were heard which David spake, they rehearsed them before Saul: and he sent for him. 32 And David said to Saul, Let no man's heart fail because of him; thy servant will go and fight with this Philistine. 33 And Saul said to David, Thou art not able to go against this Philistine to fight with him: for thou art but a youth, and he a man of war from his youth. 34 And David said unto Saul, Thy servant kept his father's sheep, and there came a lion, and a bear, and took a lamb out of the flock: 35 And I went out after him, and smote him, and delivered it out of his mouth: and when he arose against me, I caught him by his beard, and smote him, and slew him. 36 Thy servant slew both the lion and the bear: and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God. 37 David said moreover, The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine. And Saul said unto David, Go, and the Lord be with thee. 38 And Saul armed David with his armour, and he put a helmet of brass upon his head; also he armed him with a coat of mail. 39 And David girded his sword upon his armour, and he assayed to go; for he had not proved it. And David said unto Saul, I cannot go with these; for I have not proved them. And David put them off him.
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David is at length presented to Saul for his champion ([[1 Samuel 17#31]]) and he bravely undertakes to fight the Philistine ([[1 Samuel 17#32]]): *Let no man's heart fail because of him.* It would have reflected too much upon the valour of his prince if he had said, *Let not thy heart fail;* therefore he speaks generally: *Let no man's heart fail.* A little shepherd, come but this morning from keeping sheep, has more courage than all the mighty men of Israel, and encourages them. Thus does God often send good words to his Israel, and do great things for them, by the weak and foolish things of the world. David only desires a commission from Saul to go and fight with the Philistine, but says nothing to him of the reward he had proposed, because that was not the thing he was ambitious of, but only the honour of serving God and his country: nor would he seem to question Saul's generosity. Two things David had to do with Saul:--
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1. To get clear of the objection Saul made against his undertaking. "Alas!" says Saul, "thou hast a good heart to it, but art by no means an equal match for this Philistine. To engage with him is to throw away a life which may better be reserved for more agreeable services. *Thou art but a youth,* rash and inconsiderate, weak and unversed in arms: he is a man that has the head and hands of a man, *a man of war,* trained up and inured to it *from his youth* ([[1 Samuel 17#33]]), and how canst thou expect but that he will be too hard for thee?" David, as he had answered his brother's passion with meekness, so he answered Saul's fear with faith, and *gives a reason of the hope* which was in him that he should conquer the Philistine, to the satisfaction of Saul. We have reason to fear that Saul had no great acquaintance with nor regard to the word of God, and therefore David, in reasoning with him, fetched not his arguments and encouragements thence, how much soever he had an eye to it in his own mind. But he argues from experience; though he was but a youth, and never in the wars, yet perhaps he had done as much as the killing of Goliath came to, for he had had, by divine assistance, spirit enough to encounter and strength enough to subdue a lion once and another time a bear that robbed him of his lambs, [[1 Samuel 17#34..36]]. To these he compares this uncircumcised Philistine, looks upon him to be as much a ravenous beast as either of them, and therefore doubts not but to deal as easily with him; and hereby he gives Saul to understand that he was not so inexperienced in hazardous combats as he took him to be.
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1. He tells his story like a man of spirit. He is not ashamed to own that he kept his father's sheep, which his brother had just now upbraided him with. So far is he from concealing it that from his employment as a shepherd he fetches the experience that now animated him. But he lets those about him know that he was no ordinary shepherd. Whatever our profession or calling is, be it ever so mean, we should labour to excel in it, and do the business of it in the best manner. When David kept sheep,
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1. He approved himself very careful and tender of his flock, though it was not his own, but his father's. He could not see a lamb in distress but he would venture his life to rescue it. This temper made him fit to be a king, to whom the lives of subjects should be dear and their blood precious ([[Psalms 72#14]]), and fit to be a type of Christ, the good Shepherd, who *gathers the lambs in his arms and carries them in his bosom* ([[Isaiah 40#11]]), and who not only ventured, but *laid down his life for his sheep.* Thus too was David fit to be an example to ministers with the utmost care and diligence to watch for souls, that they be not a prey to the roaring lion.
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2. He approved himself very bold and brave in the defence of his flock. This was that which he was now concerned to give proof of, and better evidence could not be demanded than this: "Thy servant not only rescued the lambs, but, to revenge the injury, *slew both the lion and the bear.*"
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2. He applies his story like a man of faith. He owns ([[1 Samuel 17#37]]) it was *the Lord that delivered him from the lion and the bear;* to him he gives the praise of that great achievement, and thence he infers, *He will deliver me out of the hand of this Philistine.* "The lion and the bear were enemies only to me and my sheep, and it was in defence of my own interest that I attacked them; but this Philistine is an enemy to God and Israel, *defies the armies of the living God,* and it is for their honour that I attack him." Note,
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1. Our experiences ought to be improved by us as our encouragements to trust in God and venture in the way of duty. He that has delivered does and will.
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2. By the care which common Providence takes of the inferior creatures, and the protection they are under, we may be encouraged to depend upon that special Providence which surrounds the Israel of God. He that sets bounds to the waves of the sea and the rage of wild beasts can and will restrain the wrath of wicked men. Paul seems to allude to this of David ([[2 Timothy 4#17..18]]), *I was delivered out of the mouth of the lion,* and therefore, I trust, *the Lord shall deliver me.* And perhaps David here thought of the story of Samson, and encouraged himself with it; for his slaying a lion was a happy presage of his many illustrious victories over the Philistines in single combat. Thus David took off Saul's objection against his undertaking, and gained a commission to fight the Philistine, with which Saul gave him a hearty good wish; since he would not venture himself, he prayed for him that would: *Go, and the Lord be with thee,* a good word, if it was not spoken customarily, and in a formal manner, as too often it is. But David has somewhat to do likewise,
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2. To get clear of the armour wherewith Saul would, by all means, have him dressed up when he went upon this great action ([[1 Samuel 17#38]]): *He armed David with his armour,* not that which he wore himself, the disproportion of his stature would not admit that, but some that he kept in his armoury, little thinking that he on whom he now put his helmet and coat of mail must shortly inherit his crown and robe. David, being not yet resolved which way to attack his enemy, *girded on his sword,* not knowing, as yet, but he should have occasion to make use of it; but he found the armour would but encumber him, and would be rather his burden than his defence, and therefore he desires leave of Saul to put them off again: *I cannot go with these, for I have not proved them,* that is, "I have never been accustomed to such accoutrements as these." We may suppose Saul's armour was both very fine and very firm, but what good would it do David if it were not fit, or if he knew not how to manage himself in it? Those that aim at things above their education and usage, and covet the attire and armour of princes, forget that that is the best for us which we are fit for and accustomed to; if we had our desire, we should wish to be in our own coat again, and should say, "We cannot go with these;" we had therefore better go without them.
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# David Kills Goliath. (b. c. 1060.)
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## Verses: 40 - 47
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40 And he took his staff in his hand, and chose him five smooth stones out of the brook, and put them in a shepherd's bag which he had, even in a scrip; and his sling was in his hand: and he drew near to the Philistine. 41 And the Philistine came on and drew near unto David; and the man that bare the shield went before him. 42 And when the Philistine looked about, and saw David, he disdained him: for he was but a youth, and ruddy, and of a fair countenance. 43 And the Philistine said unto David, Am I a dog, that thou comest to me with staves? And the Philistine cursed David by his gods. 44 And the Philistine said to David, Come to me, and I will give thy flesh unto the fowls of the air, and to the beasts of the field. 45 Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied. 46 This day will the Lord deliver thee into mine hand; and I will smite thee, and take thine head from thee; and I will give the carcases of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God in Israel. 47 And all this assembly shall know that the Lord saveth not with sword and spear: for the battle is the Lord's, and he will give you into our hands.
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We are now coming near this famous combat, and have in these verses the preparations and remonstrances made on both sides.
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|
||||
1. The preparations made on both sides for the encounter. The Philistine was already fixed, as he had been daily for the last forty days. Well might he go with his armour, for he had sufficiently proved it. Only we are told ([[1 Samuel 17#41]]) that he *came on and drew near,* a signal, it is likely, being given that his challenge was accepted, and, as if he distrusted his helmet and coat of mail, a man went before him, *carrying his shield,* for his own hands were full with his sword and spear, [[1 Samuel 17#45]]. But what arms and ammunition is David furnished with? Truly none but what he brought with him as a shepherd; no breastplate, nor corselet, but his plain shepherd's coat; no spear, but his staff; no sword nor bow, but his sling; no quiver, but his scrip; nor any arrows, but, instead of them, five smooth stones picked up out of the brook, [[1 Samuel 17#40]]. By this it appeared that his confidence was purely in the power of God, and not in any sufficiency of his own, and that now at length he who put it into his heart to fight the Philistine put it into his head with what weapons to do it.
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2. The conference which precedes the encounter, in which observe,
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1. How very proud Goliath was,
|
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1. With what scorn he looked upon his adversary, [[1 Samuel 17#42]]. He looked about, expecting to meet some tall strong man, but, when he saw what a mean figure he made with whom he was to engage, he disdained him, thought it below him to enter the lists with him, fearing that the contemptibleness of the champion he contended with would lessen the glory of his victory. He took notice of his person, that he was but a youth, not come to his strength, *ruddy and of a fair countenance,* fitter to accompany the virgins of Israel in their dances (if mixed dancing was then in use) than to lead on the men of Israel in their battles. He took notice of his array with great indignation ([[1 Samuel 17#43]]): "*Am I a dog, that thou comest to me with staves?* Dost thou think to beat me as easily as thou dost thy shepherd's dog?"
|
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2. With what confidence he presumed upon his success. He cursed David by his gods, imprecating the impotent vengeance of his idols against him, thinking these fire-balls thrown about him would secure his success: and therefore, in confidence of that, he darts his grimaces, as if threatening words would kill ([[1 Samuel 17#44]]): "*Come to me, and I will give thy flesh to the fowls of the air,* it will be a tender and delicate feast for them." Thus the security and presumption of fools destroy them.
|
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2. How very pious David was. His speech savours nothing of ostentation, but God is all in all in it, [[1 Samuel 17#45..47]].
|
||||
1. He derives his authority from God: "*I come to thee* by warrant and commission from heaven, *in the name of the Lord,* who has called me to and anointed me for this undertaking, who, by his universal providence, is the *Lord of hosts,* of all hosts, and therefore has power to do what he pleases, and, by the special grace of his covenant, is *the God of the armies of Israel,* and therefore has engaged and will employ his power for their protection, and against thee who hast impiously defied them." The name of God David relied on, as Goliath did on his sword and spear. See [[Psalms 20#7]]; [[Psalms 118#10..11]].
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2. He depends for success upon God, [[1 Samuel 17#46]]. David speaks with as much assurance as Goliath had done, but upon better ground; it is his faith that says, "*This day will the Lord deliver thee into my hand,* and not only thy carcase, but the carcases of the host of the Philistines, shall be given to the birds and beasts of prey."
|
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3. He devotes the praise and glory of all to God. He did not, like Goliath, seek his own honour, but the honour of God, not doubting but by the success of this action,
|
||||
1. All the world should be made to know that there is a God, and that the God of Israel is the one only living and true God, and all other pretended deities are vanity and a lie.
|
||||
2. All Israel (whom he calls not this army, but *this assembly,* or church, because they were now religiously attending the *goings of their God and King,* as they used to do *in the sanctuary*) shall *know that the Lord saveth not with sword and spear* ([[1 Samuel 17#47]]), but can, when he pleases, save without either and against both, [[Psalms 46#9]]. David addresses himself to this combat rather as a priest that was going to offer a sacrifice to the justice of God than as a soldier that was going to engage an enemy of his country.
|
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|
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## Verses: 48 - 58
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48 And it came to pass, when the Philistine arose, and came and drew nigh to meet David, that David hasted, and ran toward the army to meet the Philistine. 49 And David put his hand in his bag, and took thence a stone, and slang it, and smote the Philistine in his forehead, that the stone sunk into his forehead; and he fell upon his face to the earth. 50 So David prevailed over the Philistine with a sling and with a stone, and smote the Philistine, and slew him; but there was no sword in the hand of David. 51 Therefore David ran, and stood upon the Philistine, and took his sword, and drew it out of the sheath thereof, and slew him, and cut off his head therewith. And when the Philistines saw their champion was dead, they fled. 52 And the men of Israel and of Judah arose, and shouted, and pursued the Philistines, until thou come to the valley, and to the gates of Ekron. And the wounded of the Philistines fell down by the way to Shaaraim, even unto Gath, and unto Ekron. 53 And the children of Israel returned from chasing after the Philistines, and they spoiled their tents. 54 And David took the head of the Philistine, and brought it to Jerusalem; but he put his armour in his tent. 55 And when Saul saw David go forth against the Philistine, he said unto Abner, the captain of the host, Abner, whose son is this youth? And Abner said, As thy soul liveth, O king, I cannot tell. 56 And the king said, Enquire thou whose son the stripling is. 57 And as David returned from the slaughter of the Philistine, Abner took him, and brought him before Saul with the head of the Philistine in his hand. 58 And Saul said to him, Whose son art thou, thou young man? And David answered, I am the son of thy servant Jesse the Bethlehemite.
|
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|
||||
Here is
|
||||
|
||||
1. The engagement between the two champions, [[1 Samuel 17#48]]. To this engagement the Philistine advanced with a great deal of state and gravity; if he must encounter a pigmy, yet it shall be with the magnificence of a giant and a grandee. This is intimated in the manner of expression: He *arose, and came, and drew nigh,* like a stalking mountain, overlaid with brass and iron, *to meet David.* David advanced with no less activity and cheerfulness, as one that aimed more to do execution than to make a figure: He *hasted, and ran,* being lightly clad, to *meet the Philistine.* We may imagine with what tenderness and compassion the Israelites saw such a pleasing youth as this throwing himself into the mouth of destruction, but he knew whom he had believed and for whom he acted.
|
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2. The fall of Goliath in this engagement. He was in no haste, because in no fear, but confident that he should soon at one stroke cleave his adversary's head; but, while he was preparing to do it solemnly, David did his business effectually, without any parade: he slang a stone which hit him in the forehead, and, in the twinkling of an eye, fetched him to the ground, [[1 Samuel 17#49]]. Goliath knew there were famous slingers in Israel ([[Judges 20#16]]), yet was either so forgetful or presumptuous as to go with the beaver of his helmet open, and thither, to the only part left exposed, not so much David's art as God's providence directed the stone, and brought it with such force that it sunk into his head, notwithstanding the impudence with which his forehead was brazened. See how frail and uncertain life is, even when it thinks itself best fortified, and how quickly, how easily, and with how small a matter, the passage may be opened for life to go out and death to enter. Goliath himself *has not power over the spirit to retain the spirit,*[[Ecclesiastes 8#8]]. Let not the strong man glory in his strength, nor the armed man in his armour. See how God resists the proud and pours contempt upon those that bid defiance to him and his people. None ever hardened his heart against God and prospered. One of the Rabbin thinks that when Goliath said to David, *Come, and I will give thy flesh to the fowls of the air,* he threw up his head so hastily that his helmet fell off, and so left his broad forehead a fair mark for David. To complete the execution, David drew Goliath's own sword, a two-handed weapon for David, and with it *cut off his head,*[[1 Samuel 17#51]]. What need had David to take a sword of his own? his enemy's sword shall serve his purpose, when he has occasion for one. God is greatly glorified when his proud enemies are cut off with their own sword and he makes *their own tongues to fall upon them,* [[Psalms 64#8]]. David's victory over Goliath was typical of the triumphs of the son of David over Satan and all the powers of darkness, whom he *spoiled, and made a show of them openly* ([[Colossians 2#15]]), and we through him are *more than conquerors.* 3. The defeat of the Philistines' army hereupon. They relied wholly upon the strength of their champion, and therefore, when they saw him slain, they did not, as Goliath had offered, throw down their arms and surrender themselves servants to Israel ([[1 Samuel 17#9]]), but took to their heels, being wholly dispirited, and thinking it to no purpose to oppose one before whom such a mighty man had fallen: *They fled* ([[1 Samuel 17#51]]), and this put life into the Israelites, who *shouted and pursued them* (David, it is probable, leading them on in the pursuit) even to the gates of their own cities, [[1 Samuel 17#52]]. In their return from the chase they seized all the baggage, plundered the tents ([[1 Samuel 17#53]]), and enriched themselves with the spoil.
|
||||
4. David's disposal of his trophies, [[1 Samuel 17#54]]. He brought the head of the Philistine to Jerusalem, to be a terror to the Jebusites, who held the strong-hold of Sion: it is probable that he carried it in triumph to other cities. *His armour he laid up in his tent;* only the sword was preserved behind the ephod in the tabernacle, as consecrated to God, and a memorial of the victory to his honour, [[1 Samuel 21#9]].
|
||||
5. The notice that was taken of David. Though he had been at court formerly, yet, having been for some time absent ([[1 Samuel 17#15]]), Saul had forgotten him, being melancholy and mindless, and little thinking that his musician would have spirit enough to be his champion; and therefore, as if he had never seen him before, he asked whose son he was. Abner was a stranger to him, but brought him to Saul ([[1 Samuel 17#57]]), and he gave a modest account of himself, [[1 Samuel 17#58]]. And now he was introduced to the court with much greater advantages than before, in which he owned God's hand performing all things for him.
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@ -0,0 +1,73 @@
|
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# Chapter Introduction
|
||||
|
||||
In the course of the foregoing chapter we left David in triumph; now in this chapter we have,
|
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|
||||
1. The improvement of his triumphs; he soon became,
|
||||
1. Saul's constant attendant, [[1 Samuel 18#2]].
|
||||
2. Jonathan's covenant friend, [[1 Samuel 18#1]]; [[1 Samuel 18#3]]; [[1 Samuel 18#4]].
|
||||
3. The darling of his country, [[1 Samuel 18#5]]; [[1 Samuel 18#7]]; [[1 Samuel 18#16]].
|
||||
2. The allays of his triumphs. This is the vanity that accompanies even a right work, that "for it a man is envied," [[Ecclesiastes 4#4]]. So David was by Saul.
|
||||
1. He hated him, and sought to kill him himself, [[1 Samuel 18#8..11]].
|
||||
2. He feared him, and contrived how he might have some mischief done him, [[1 Samuel 18#12..17]]. He proposed to marry his daughter to him; but,
|
||||
1. cheated him of the eldest to provoke him ([[1 Samuel 18#19]]), and,
|
||||
2. Gave him the younger, upon conditions which would endanger his life, [[1 Samuel 18#20..25]]. But David performed his conditions bravely ([[1 Samuel 18#26..27]]), and grew to be more and more esteemed, [[1 Samuel 18#28..30]]. Still David is rising, but (as all that aim at the crown of life must expect) he had a great deal of difficulty and opposition to grapple with.
|
||||
|
||||
# Jonathan's Love to David. (b. c. 1060.)
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||||
|
||||
## Verses: 1 - 5
|
||||
1 And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. 2 And Saul took him that day, and would let him go no more home to his father's house. 3 Then Jonathan and David made a covenant, because he loved him as his own soul. 4 And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle. 5 And David went out whithersoever Saul sent him, and behaved himself wisely: and Saul set him over the men of war, and he was accepted in the sight of all the people, and also in the sight of Saul's servants.
|
||||
|
||||
David was anointed to the crown to take it out of Saul's hand, and over Jonathan's head, and yet here we find,
|
||||
|
||||
1. That Saul, who was now in possession of the crown, reposed a confidence in him, God so ordering it, that he might by his preferment at court be prepared for future service. Saul now took David home with him, and would not suffer him to return again to his retirement, [[1 Samuel 18#2]]. And David having signalized himself above the men of war, in taking up the challenge which they declined, *Saul set him over the men of war* ([[1 Samuel 18#5]]), not that he made him general (Abner was in that post), but perhaps captain of the life-guard; or, though he was youngest, he ordered him to have the precedency, in recompence of his great services. He employed him in the affairs of government; *and David went out whithersoever Saul sent him,* showing himself as dutiful as he was bold and courageous. Those that hope to rule must first learn to obey. He had approved himself a dutiful son to Jesse his father, and now a dutiful servant to Saul his master; those that are good in one relation it is to be hoped will be so in another.
|
||||
2. That Jonathan, who was heir to the crown, entered into covenant with him, God so ordering it, that David's way might be the clearer when his rival was his friend.
|
||||
1. Jonathan conceived an extraordinary kindness and affection for him ([[1 Samuel 18#1]]): *When he had made an end of speaking to Saul* he fell perfectly in love with him. Whether it refers to his conference with Saul before the battle ([[1 Samuel 17#34]]; [[1 Samuel 17#37]]), or to that after ([[]]), in which it is probable much more was said than is there set down, is uncertain. But, in both, David expressed himself with so much prudence, modesty, and piety, such a felicity of expression, with so much boldness and yet so much sweetness, and all this so natural and unaffected, and the more surprising because of the disadvantages of his education and appearance, *that the soul of Jonathan was* immediately *knit* unto *the soul of David.* Jonathan had formerly set upon a Philistine army with the same faith and bravery with which David had now attacked a Philistine giant; so that there was between them a very near resemblance of affections, dispositions, and counsels, which made their spirits unite so easily, so quickly, so closely, that they seemed but as one soul in two bodies. None had so much reason to dislike David as Jonathan had, because he was to put him by the crown, yet none regards him more. Those that are governed in their love by principles of wisdom and grace will not suffer their affections to be alienated by any secular regards or considerations: the greater thoughts will swallow up and overrule the less.
|
||||
2. He testified his love to David by a generous present he made him, [[1 Samuel 18#4]]. He was uneasy at seeing so great a soul, though lodged in so fair a body, yet disguised in the mean and despicable dress of a poor shepherd, and therefore takes care to put him speedily into the habit of a courtier (for he gave him a robe) and of a soldier, for he gave him, instead of his staff and sling, a sword and bow, and, instead of his shepherd's scrip, a girdle, either a belt or a sash; and, which made the present much more obliging, they were the same that he himself had worn, and (as a presage of what would follow) he stripped himself of them to dress David in them. Saul's would not fit him, but Jonathan's did. Their bodies were of a size, a circumstance which well agreed with the suitableness of their minds. When Saul put these marks of honour on David he put them off again, because he would first earn them and then wear them; but, now that he had given proofs of the spirit of a prince and a soldier, he was not ashamed to wear the habits of a prince and a soldier. David is seen in Jonathan's clothes, that all may take notice he is a Jonathan's second self. Our Lord Jesus has thus shown his love to us, that he stripped himself to clothe us, emptied himself to enrich us; nay, he did more than Jonathan, he clothed himself with our rags, whereas Jonathan did not put on David's.
|
||||
3. He endeavored to perpetuate this friendship. So entirely satisfied were they in each other, even at the first interview, that they made a covenant with each other, [[1 Samuel 18#3]]. Their mutual affection was sincere; and he that bears an honest mind startles not at assurances. True love desires to be constant. Those who love Christ as their own souls will be willing to join themselves to him in an everlasting covenant.
|
||||
3. That both court and country agree to bless him. It is but seldom that they agree in their favourites; yet David was *accepted in the sight of all the people, and also* (which was strange) *in the sight of Saul's servants,* [[1 Samuel 18#5]]. The former cordially loved him, the latter could not for shame but caress and compliment him. And it was certainly a great instance of the power of God's grace in David that he was able to bear all this respect and honour flowing in upon him on a sudden without being lifted up above measure. Those that climb so fast have need of good heads and good hearts. It is more difficult to know how to abound than how to be abased.
|
||||
|
||||
# David Honoured by the People; Saul Troubled with an Evil Spirit. (b. c. 1060.)
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|
||||
## Verses: 6 - 11
|
||||
6 And it came to pass as they came, when David was returned from the slaughter of the Philistine, that the women came out of all cities of Israel, singing and dancing, to meet king Saul, with tabrets, with joy, and with instruments of music. 7 And the women answered one another as they played, and said, Saul hath slain his thousands, and David his ten thousands. 8 And Saul was very wroth, and the saying displeased him; and he said, They have ascribed unto David ten thousands, and to me they have ascribed but thousands: and what can he have more but the kingdom? 9 And Saul eyed David from that day and forward. 10 And it came to pass on the morrow, that the evil spirit from God came upon Saul, and he prophesied in the midst of the house: and David played with his hand, as at other times: and there was a javelin in Saul's hand. 11 And Saul cast the javelin; for he said, I will smite David even to the wall with it. And David avoided out of his presence twice.
|
||||
|
||||
Now begin David's troubles, and they not only tread on the heels of his triumphs, but take rise from them, such is the vanity of that in this world which seems greatest.
|
||||
|
||||
1. He was too much magnified by the common people. Some time after the victory Saul went a triumphant progress through the cities of Israel that lay next him, to receive the congratulations of the country. And, when he made his public entry into any place, the women were most forward to show him respect, as was usual then in public triumphs ([[1 Samuel 18#6]]), and they had got a song, it seems, which they sang in their dances (made by some poet or other, that was a great admirer of David's bravery, and was more just than wise, in giving his achievements in the late action the preference before Saul's), the burden of which was, *Saul had slain his thousands, and David his ten thousands.* Such a difference as this Moses made between the numbers of Ephraim and Manasseh, [[Deuteronomy 33#17]].
|
||||
2. This mightily displeased Saul, and made him envy David, [[1 Samuel 18#8..9]]. He ought to have considered that they referred only to this late action, and intended not to diminish any of Saul's former exploits; and that in the action now celebrated it was undeniably true that David, in killing Goliath, did in effect slay all the Philistines that were slain that day and defeated the whole army; so that they did but give David his due. It may be, he that composed the song only used a poetic liberty, and intended not any invidious comparison between Saul and David; or, if he did, it was below the great mind of a prince to take notice of such a reflection upon his personal honour, when it appeared that the glory of the public was sincerely intended. But Saul was very wroth, and presently suspected some treasonable design at the bottom of it: *What can he have more but the kingdom?* This made him eye David as one he was jealous of and sought advantages against ([[1 Samuel 18#9]]): his countenance was not towards him as it had been. Proud men cannot endure to hear any praised but themselves, and think all their honour lost that goes by themselves. It is a sign that the Spirit of God has departed from men if they be peevish in their resentment of affronts, envious and suspicious of all about them, and ill-natured in their conduct; for the wisdom from above makes us quite otherwise.
|
||||
3. In his fury he aimed to kill David, [[1 Samuel 18#10..11]]. *Jealousy is the rage of a man;* it made Saul outrageous against David and impatient to get him out of the way.
|
||||
1. His fits of frenzy returned upon him. The very next day after he conceived malice against David the evil spirit from God, that had formerly haunted him, seized him again. Those that indulge themselves in envy and uncharitableness *give place to the devil,* and prepare for the re-entry of the unclean spirit, with seven others more wicked. Where envy is there is confusion. Saul pretended a religious ecstasy: *He prophesied in the midst of the house,* that is, he had the gestures and motions of a prophet, and humoured the thing well enough to decoy David into a snare, and that he might be fearless of any danger and off his guard; and perhaps designing, if he could but kill him, to impute it to a divine impulse and to charge it upon the spirit of prophecy with which he seemed to be animated: but really it was a hellish fury that actuated him.
|
||||
2. David, though advanced to a much higher post of honour, disdained not, for his master's service, to return to his harp: *He played with his hand as at other times.* Let not the highest think any thing below them whereby they may do good and be serviceable to those they are obliged to.
|
||||
3. He took this opportunity to aim at the death of David. A sword in a madman's hand is a dangerous thing, especially such a madman as Saul was, that was mad with malice. Yet he had a javelin or dart in his hand, which he projected, endeavouring thereby to slay David, not in a sudden passion, but deliberately: *I will smite David to the wall with it,* with such a desperate force did he throw it. Justly does David complain of his enemies that they hated him with *a cruel hatred,* [[Psalms 25#19]]. No life is thought too precious to be sacrificed to malice. If a grateful sense of the great service David had done to the public could not assuage Saul's fury, yet one would think he should have allowed himself to consider the kindness David was now doing him, in relieving him, as no one else could, against the worst of troubles. Those are possessed with a devilish spirit indeed that render evil for good. Compare David, with his harp in his hand, aiming to serve Saul, and Saul, with his javelin in his hand, aiming to slay David; and observe the meekness and usefulness of God's persecuted people and the brutishness and barbarity of their persecutors. *The bloodthirsty hate the upright, but the just seek his soul,* [[Proverbs 29#10]].
|
||||
4. David happily avoided the blow twice (namely, now, and afterwards, [[1 Samuel 19#10]]); he did not throw the javelin at Saul again, but withdrew, not fighting but flying for his own preservation; though he had both strength and courage enough, and colour of right, to make resistance and revenge the injury, yet he did no more than secure himself, by getting out of the way of it. David, no doubt, had a watchful eye upon Saul's hand, and the javelin in it, and did as bravely in running from it as he did lately in running upon Goliath. Yet his safety must be ascribed to the watchful eye of God's providence upon him, saving his servant from the hurtful sword; and by this narrow escape it seemed he was designed for something extraordinary.
|
||||
|
||||
# David Marries Saul's Daughter; Saul's Jealousy of David. (b. c. 1059.)
|
||||
|
||||
## Verses: 12 - 30
|
||||
12 And Saul was afraid of David, because the Lord was with him, and was departed from Saul. 13 Therefore Saul removed him from him, and made him his captain over a thousand; and he went out and came in before the people. 14 And David behaved himself wisely in all his ways; and the Lord was with him. 15 Wherefore when Saul saw that he behaved himself very wisely, he was afraid of him. 16 But all Israel and Judah loved David, because he went out and came in before them. 17 And Saul said to David, Behold my elder daughter Merab, her will I give thee to wife: only be thou valiant for me, and fight the Lord's battles. For Saul said, Let not mine hand be upon him, but let the hand of the Philistines be upon him. 18 And David said unto Saul, Who am I? and what is my life, or my father's family in Israel, that I should be son in law to the king? 19 But it came to pass at the time when Merab Saul's daughter should have been given to David, that she was given unto Adriel the Meholathite to wife. 20 And Michal Saul's daughter loved David: and they told Saul, and the thing pleased him. 21 And Saul said, I will give him her, that she may be a snare to him, and that the hand of the Philistines may be against him. Wherefore Saul said to David, Thou shalt this day be my son in law in the one of the twain. 22 And Saul commanded his servants, saying, Commune with David secretly, and say, Behold, the king hath delight in thee, and all his servants love thee: now therefore be the king's son in law. 23 And Saul's servants spake those words in the ears of David. And David said, Seemeth it to you a light thing to be a king's son in law, seeing that I am a poor man, and lightly esteemed? 24 And the servants of Saul told him, saying, On this manner spake David. 25 And Saul said, Thus shall ye say to David, The king desireth not any dowry, but a hundred foreskins of the Philistines, to be avenged of the king's enemies. But Saul thought to make David fall by the hand of the Philistines. 26 And when his servants told David these words, it pleased David well to be the king's son in law: and the days were not expired. 27 Wherefore David arose and went, he and his men, and slew of the Philistines two hundred men; and David brought their foreskins, and they gave them in full tale to the king, that he might be the king's son in law. And Saul gave him Michal his daughter to wife. 28 And Saul saw and knew that the Lord was with David, and that Michal Saul's daughter loved him. 29 And Saul was yet the more afraid of David; and Saul became David's enemy continually. 30 Then the princes of the Philistines went forth: and it came to pass, after they went forth, that David behaved himself more wisely than all the servants of Saul; so that his name was much set by.
|
||||
|
||||
Saul had now, in effect, proclaimed war with David. He began in open hostility when he threw the javelin at him. Now we are here told how his enmity proceeded, and how David received the attacks of it.
|
||||
|
||||
1. See how Saul expressed his malice against David.
|
||||
1. He was *afraid of him,* [[1 Samuel 18#12]]. Perhaps he pretended to be afraid that David would do himself mischief, to force his way to the crown. Those that design ill against others are commonly willing to have it thought that others design ill against them. But David's withdrawal ([[1 Samuel 18#11]]) was a plain evidence that he was far from such a thought. However, he really stood in awe of him, as Herod feared John, [[Mark 6#20]]. Saul was sensible that he had lost the favourable presence of God himself, and that David had it, and for this reason he feared him. Note, Those are truly great and to be reverenced that have God with them. The more *wisely David behaved himself* the more *Saul feared him,* [[1 Samuel 18#15]], and again [[1 Samuel 18#29]]. Men think the way to be feared is to hector and threaten, which makes them feared by fools only, but despised by the wise and good; whereas the way to be both feared and loved, feared by those to whom we would wish to be a terror and loved by those to whom we would wish to be a delight, is to *behave ourselves wisely.* Wisdom makes the face to shine and commands respect.
|
||||
2. He removed him from court, and gave him a regiment in the country, [[1 Samuel 18#13]]. He made him captain over 1000, that he might be from under his eye, because he hated the sight of him; and that he might not secure the interest of the courtiers. Yet herein he did impolitely; for it gave David an opportunity of ingratiating himself with the people, who therefore *loved him* ([[1 Samuel 18#16]]) because he *went out and came in before them,* that is, he presided in the business of his country, civil as well as military, and gave universal satisfaction.
|
||||
3. He stirred him up to take all occasions of quarrelling with the Philistines and engaging them ([[1 Samuel 18#17]]), insinuating to him that hereby he would do good service to his prince (*be thou valiant for me*), and good service to his God (*fight the Lord's battles*), and a kindness to himself too, for hereby he would qualify himself for the honour he designed him, which was to marry his eldest daughter to him. This he had merited by killing Goliath, for it was promised by proclamation to him that should do that exploit ([[1 Samuel 17#25]]); but David was so modest as not to demand it, and now, when Saul proposed it, it was with design of mischief to him, to make him venture upon hazardous attempts, saying in his heart, *Let the hand of the Philistines be upon him,* hoping that he would some time or other be the death of him; yet how could he expect this when he saw that God was with him?
|
||||
4. He did what he could to provoke him to discontent and mutiny, by breaking his promise with him, and giving his daughter to another when the time came that she should have been given to him, [[1 Samuel 18#19]]. This was as great an affront as he could possibly put upon him, and touched him both in his honour and in his love. He therefore thought David's resentment of it would break out in some indecency or other, in word or deed, which might give him an advantage against him to take him off by the course of law. Thus evil men seek mischief.
|
||||
5. When he was disappointed in his, he proffered him his other daughter (who it seems had a secret kindness for David, [[1 Samuel 18#20]]), but with this design, that she might be *a snare to him,* [[1 Samuel 18#21]].
|
||||
1. Perhaps he hoped that she would, even after her marriage to David, take part with her father against her husband, and give him an opportunity of doing David an unkindness. However,
|
||||
2. The conditions of the marriage, he hoped, would be his destruction; for (so zealous will Saul seem against the Philistines) the conditions of the marriage must be that he killed 100 Philistines, and, as proofs that those he had slain were uncircumcised, he must bring in their foreskins cut off; this would be a just reproach upon the Philistines, who hated circumcision as it was an ordinance of God; and perhaps David, in doing this, would the more exasperate them against him, and make them seek to be revenged on him, which was the thing that Saul desired and designed, much more than to be avenged on the Philistines: *For Saul thought to make David fall by the Philistines,* [[1 Samuel 18#25]]. See here,
|
||||
1. What cheats bad men put upon themselves. Saul's conscience would not suffer him, except when the evil spirit was actually upon him, to aim at David's life himself, for even he could not but conceive a horror at the thought of murdering such an innocent and excellent person; but he thought that to expose him designedly to the Philistines had nothing bad in it (*Let not my hand be upon him, but the hand of the Philistines*), whereas that malicious design against him was as truly murder before God as if he had slain him with his own hands.
|
||||
2. What cheats they put upon the world. Saul pretended extraordinary kindness for David even when he aimed at his ruin, and was actually plotting it: *Thou shalt be my son-in-law,* says he ([[1 Samuel 18#21]]), notwithstanding he hated him implacably. Perhaps David refers to this when ([[Psalms 55#21]]) he speaks of his enemy as one whose words were *smoother than butter, but war was in his heart.* It is probable that Saul's employing his servants to persuade David to enter into a treaty of a match with his daughter Michal ([[1 Samuel 18#22]]) arose from an apprehension that either his having cheated him about his elder daughter ([[1 Samuel 18#19]]) or the hardness of the terms he intended now to propose would make him decline it.
|
||||
2. See how David conducted himself when the tide of Saul's displeasure ran thus high against him.
|
||||
1. *He behaved himself wisely in all his ways.* He perceived Saul's jealousy of him, which made him very cautious and circumspect in every thing he said and did, and careful to give no offence. He did not complain of hard measure more make himself the head of a party, but managed all the affairs he was entrusted with as one that made it his business to do real service to his king and country, looking upon that to be the end of his preferment. And then *the Lord was with him* to give him success in all his undertakings. Though he procured Saul's ill-will by it, yet he obtained God's favour. Compare this with [[Psalms 101#2]], where it is David's promise, *I will behave myself wisely;* and that promise he here performed; and it is his prayer, *O, when wilt thou come unto me?* And that prayer God here answered: *The Lord was with him.* However blind fortune may seem to favour fools, God will own and bless those that behave themselves wisely.
|
||||
2. When it was proposed to him to be son-in-law to the king he once and again received the proposal with all possible modesty and humility. When Saul proposed his elder daughter to him ([[1 Samuel 18#18]]) he said, *Who am I, and what is my life?* When the courtier proposed the younger, he took no notice of the affront Saul had put upon him in disposing of the elder from him, but continued in the same mind ([[1 Samuel 18#23]]): *Seemeth it a light thing to you to be a king's son-in-law, seeing that I am a poor man and lightly esteemed?* He knew Michal loved him, and yet did not offer to improve his interest in her affections for the gaining of her without her father's consent, but waited till it was proposed to him. And then see,
|
||||
1. How highly he speaks of the honour offered him: *To be son-in-law to the king.* Though his king was but an upstart, in his original as mean as himself, in his management no better than he should be, yet, being a crowned head, he speaks of him and the royal family with all due respect. Note, Religion is so far from teaching us to be rude and unmannerly that it does not allow us to be so. We must *render honour to whom honour is due.*
|
||||
2. How humbly he speaks of himself: *Who am I?* This did not proceed from a mean, abject, sneaking spirit, for when there was occasion he made it appear that he had as high a sense of honour as most men; nor was it from his jealousy of Saul (though he had reason enough to fear a snake under the green grass), but from him true and deep humility: *Who am I, a poor man, and lightly esteemed?* David had as much reason as any man to value himself. He was of an ancient and honourable family of Judah, a comely person, a great statesman and soldier; his achievements were great, for he had won Goliath's head and Michal's heart. He knew himself destined by the divine counsels to the throne of Israel, and yet, *Whom am I, and what is my life?* Note, It well becomes us, however God has advanced us, always to have low thoughts of ourselves. *He that humbleth himself shall be exalted.* And, if David thus magnified the honour of being son-in-law to the king, how should we magnify the honour of being sons (not in law, but in gospel) to the King of kings! *Behold what manner of love the Father has bestowed upon us!* Who are we that we should be thus dignified?
|
||||
3. When the slaying of 100 Philistines was made the condition of David's marrying Saul's daughter he readily closed with it ([[1 Samuel 18#26]]): *It pleased David well to be the king's son-in-law* upon those terms; and, before the time given him for the action had expired, he doubled the demand, and slew 200, [[1 Samuel 18#27]]. He would not seem to suspect that Saul designed his hurt by it (though he had reason enough), but would rather act as if Saul had meant to consult his honour, and therefore cheerfully undertook it, as became a brave soldier and a true lover, though we may suppose it uneasy to Michal. David hereby discovered likewise,
|
||||
1. A great confidence in the divine protection. He knew God was with him, and therefore, whatever Saul hoped, David did not fear falling by the Philistines, though he must needs expose himself much by such an undertaking as this.
|
||||
2. A great zeal for the good of his country, which he would not decline any occasion of doing service to, though with the hazard of his life.
|
||||
3. A right notion of honour, which consists not so much in being preferred as in deserving to be so. David was then pleased with the thoughts of being the king's son-in-law when he found the honour set at this high price, being more solicitous how to merit it than how to obtain it; nor could he wear it with satisfaction till he had won it.
|
||||
4. Even after he was married he continued his good services to Israel. When the princes of the Philistines began to move towards another war David was ready to oppose them, and *behaved himself more wisely than all the servants of Saul,* [[1 Samuel 18#30]]. The law dispensed with men from going to war the first year after they were married ([[Deuteronomy 24#5]]), but David loved his country too well to make use of that dispensation. Many that have shown themselves forward to serve the public when they have been in pursuit of preferment have declined it when they have gained their point; but David acted from more generous principles.
|
||||
3. Observe how God brought good to David out of Saul's project against him.
|
||||
1. Saul gave him his daughter to be a snare to him, but in this respect that marriage was a kindness to him, that his being Saul's son-in-law made his succeeding him much the less invidious, especially when so many of his sons were slain with him, [[1 Samuel 31#2]].
|
||||
2. Saul thought, by putting him upon dangerous services, to have him taken off, but that very thing confirmed his interest in the people; for the more he did against the Philistines the better they loved him, so that *his name was much set by* ([[1 Samuel 18#30]]), which would make his coming to the crown the more easy. Thus God makes even the wrath of man to praise him and serves his designs of kindness to his own people by it.
|
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@ -0,0 +1,62 @@
|
||||
# Chapter Introduction
|
||||
|
||||
Immediately after David's marriage, which one would have hoped would secure him Saul's affection, we find his troubles coming upon him faster than ever and Saul's enmity to him the cause of all. His death was vowed, and four fair escapes of his from the hurtful sword of Saul we have an account of in this chapter: the first by the prudent mediation of Jonathan ([[1 Samuel 19#1..7]]), the second by his own quickness ([[1 Samuel 19#8..10]]), the third by Michal's fidelity ([[1 Samuel 19#11..17]]), the fourth by Samuel's protection, and a change, for the present, wrought upon Saul, [[1 Samuel 19#18..24]]. Thus God has many ways of preserving his people. Providence is never at a loss.
|
||||
|
||||
|
||||
# Saul's Jealousy of David; Jonathan's Intercession for David. (b. c. 1058.)
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|
||||
## Verses: 1 - 7
|
||||
1 And Saul spake to Jonathan his son, and to all his servants, that they should kill David. 2 But Jonathan Saul's son delighted much in David: and Jonathan told David, saying, Saul my father seeketh to kill thee: now therefore, I pray thee, take heed to thyself until the morning, and abide in a secret place, and hide thyself: 3 And I will go out and stand beside my father in the field where thou art, and I will commune with my father of thee; and what I see, that I will tell thee. 4 And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works have been to thee-ward very good: 5 For he did put his life in his hand, and slew the Philistine, and the Lord wrought a great salvation for all Israel: thou sawest it, and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay David without a cause? 6 And Saul hearkened unto the voice of Jonathan: and Saul sware, As the Lord liveth, he shall not be slain. 7 And Jonathan called David, and Jonathan shewed him all those things. And Jonathan brought David to Saul, and he was in his presence, as in times past.
|
||||
|
||||
Saul and Jonathan appear here in their different characters, with reference to David.
|
||||
|
||||
1. Never was enemy so unreasonably cruel as Saul. He spoke to his son and all his servants *that they should kill David,* [[1 Samuel 19#1]]. His projects to take him off had failed, and therefore he proclaims him an out-law, and charges all about him, upon their allegiance, to take the first opportunity to kill David. It is strange that he was not ashamed thus to avow his malice when he could give no reason for it, and that knowing all his servants loved David (for so he had said himself, [[1 Samuel 18#22]]), he was not afraid of provoking them to rebel by this bloody order. Either malice was not then so politic, or justice was not so corrupted as it has been since, or else Saul would have had him indicted, and have suborned witnesses to swear treason against him, and so have had him taken off, as Naboth was, by colour of law. But there is least danger from this undisguised malice. It was strange that he who knew how well Jonathan loved him should expect him to kill him; but he thought that because he was heir to the crown he must needs be as envious at David as himself was. And Providence ordered it thus that he might befriend David's safety.
|
||||
2. Never was friend so surprisingly kind as Jonathan. *A friend in need is a friend indeed.* Such a one Jonathan was to David. He not only continued to delight much in him, though David's glory eclipsed his, but bravely appeared for him now that the stream ran so strongly against him.
|
||||
1. He took care for his present security by letting him know his danger ([[1 Samuel 19#2]]): "*Take heed to thyself,* and keep out of harm's way." Jonathan knew not but that some of the servants might be either so obsequious to Saul or so envious at David as to put the orders in execution which Saul had given, if they could light on David.
|
||||
2. He took pains to pacify his father and reconcile him to David. The next morning he ventured to commune with him concerning David ([[1 Samuel 19#3]]), not that night, perhaps because he observed Saul to be drunk and not fit to be spoken to, or because he hoped that, when he had slept upon it, he would himself revoke the order, or because he could not have an opportunity of speaking to him till morning.
|
||||
1. His intercession for David was very prudent. It was managed with a great deal of the meekness of wisdom; and he showed himself faithful to his friends by speaking good of him, though he was in danger of incurring his father's displeasure by it-- a rare instance of valuable friendship! He pleads,
|
||||
1. The good services David had done to the public, and particularly to Saul: *His work has been to thee-ward very good,* [[1 Samuel 19#4]]. Witness the relief he had given him against his distemper with his harp, and his bold encounter with Goliath, that memorable action, which did, in effect, save Saul's life and kingdom. He appeals to himself concerning this: *Thou thyself sawest it, and didst rejoice.* In that and other instances it appeared that David was a favourite of heaven and a friend to Israel, as well as a good servant to Saul, for by him *the Lord wrought a great salvation for all Israel;* so that to order him to be slain was not only base ingratitude to so good a servant, but a great affront to God and a great injury to the public.
|
||||
2. He pleads his innocency. Though he had formerly done many good offices, yet, if he had now been chargeable with any crimes, it would have been another matter; but *he has not sinned against thee* ([[1 Samuel 19#1]]), his *blood is innocent* ([[1 Samuel 19#5]]), and, if he be slain, it is without cause. And Jonathan had therefore reason to protest against it because he could not entail any thing upon his family more pernicious than the guilt of innocent blood.
|
||||
2. His intercession, being thus prudent, was prevalent. God inclined the heart of Saul to hearken to the voice of Jonathan. Note, We must be willing to hear reason, and to take all reproofs and good advice even from our inferiors, parents from their own children. How forcible are right words! Saul was, for the present, so far convinced of the unreasonableness of his enmity to David that,
|
||||
1. He recalled the bloody warrant for his execution ([[1 Samuel 19#6]]): *As the Lord liveth, he shall not be slain.* Whether Saul swore here with due solemnity or no does not appear; perhaps he did, and the matter was of such moment as to deserve it and of such uncertainty as to need it. But at other times Saul swore rashly and profanely, which made the sincerity of this oath justly questionable; for it may be feared that those who can so far jest with an oath as to make a by-word of it, and prostitute it to a trifle, have not such a due sense of the obligation of it but that, to serve a turn, they will prostitute it to a lie. Some suspect that Saul said and swore this with a malicious design to bring David within his reach again, intending to take the first opportunity to slay him. But, as bad as Saul was, we can scarcely think so ill of him; and therefore we suppose that he spoke as he thought for the present, but the convictions soon wore off and his corruptions prevailed and triumphed over them.
|
||||
2. He renewed the grant of his place at court. Jonathan brought him to Saul, and *he was in his presence as in times past* ([[1 Samuel 19#7]]), hoping that now the storm was over, and that his friend Jonathan would be instrumental to keep his father always in this good mind.
|
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|
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# David Escapes from Saul. (b. c. 1058.)
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|
||||
## Verses: 8 - 10
|
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8 And there was war again: and David went out, and fought with the Philistines, and slew them with a great slaughter; and they fled from him. 9 And the evil spirit from the Lord was upon Saul, as he sat in his house with his javelin in his hand: and David played with his hand. 10 And Saul sought to smite David even to the wall with the javelin; but he slipped away out of Saul's presence, and he smote the javelin into the wall: and David fled, and escaped that night.
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|
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Here
|
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|
||||
1. David continues his good services to his king and country. Though Saul had requited him evil for good, and even his usefulness was the very thing for which Saul envied him, yet he did not therefore retire in sullenness and decline public service. Those that are ill paid for doing good, yet must not be *weary of well doing,* remembering what a bountiful benefactor our heavenly Father is, even to the froward and unthankful. Notwithstanding the many affronts Saul had given to David, yet we find him,
|
||||
1. As bold as ever in using his sword for the service of his country, [[1 Samuel 19#8]]. The war broke out again with the Philistines, which gave David occasion again to signalize himself. It was a great deal of bravery that he charged them; and he came off victorious, slaying many and putting the rest to flight.
|
||||
2. As cheerful as ever in using his harp for the service of the prince. When Saul was disturbed with his former fits of melancholy *David played with his hand,* [[1 Samuel 19#9]]. He might have pleaded that this was a piece of service now below him; but a humble man will think nothing below him by which he may do good. He might have objected the danger he was in the last time he performed this service for Saul, [[1 Samuel 18#10]]. But he had learned to render good for evil, and to trust God with his safety in the way of his duty. See how David was affected when his enemy was sick ([[Psalms 35#13..14]]), which perhaps refers to Saul's sickness.
|
||||
2. Saul continues his malice against David. He that but the other day had sworn by his Maker that David *should not be slain* now endeavors to slay him himself. So implacable, so incurable, is the enmity of the serpent against that of the woman, so deceitful and desperately wicked is the heart of man without the grace of God, [[Jeremiah 17#9]]. The fresh honours David had won in this last war with the Philistines, instead of extinguishing Saul's ill-will to him, and confirming his reconciliation, revived his envy and exasperated him yet more. And, when he indulged this wicked passion, no marvel that *the evil spirit came upon him* ([[1 Samuel 19#9]]), for when we *let the sun go down upon our wrath we give place to the devil* ([[Ephesians 4#26..27]]), we make room for him and invite him. Discomposures of mind, though helped forward by the agency of Satan, commonly owe their origin to men's own sins and follies. Saul's fear and jealousy made him a torment to himself, so that he could not sit in his house without a javelin in his hand, pretending it was for his preservation, but designing it for David's destruction; for he endeavored to nail him to the wall, running at him so violently that he struck the *javelin into the wall* ([[1 Samuel 19#10]]), so strong was the devil in him, so strong his own rage and passion. Perhaps he thought that, if he killed David now, he would be excusable before God and man, as being *non compos mentis*-- *not in his right mind,* and that it would be imputed to his distraction. But God cannot be deceived by pretences, whatever men may be.
|
||||
3. God continues his care of David and still watches over him for good. Saul missed his blow. David was too quick for him and fled, and by a kind providence escaped that night. To these preservations, among others, David often refers in his Psalms, when he speaks of God's being his shield and buckler, his rock and fortress, and delivering his *soul from death.*
|
||||
|
||||
## Verses: 11 - 17
|
||||
11 Saul also sent messengers unto David's house, to watch him, and to slay him in the morning: and Michal David's wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain. 12 So Michal let David down through a window: and he went, and fled, and escaped. 13 And Michal took an image, and laid it in the bed, and put a pillow of goats' hair for his bolster, and covered it with a cloth. 14 And when Saul sent messengers to take David, she said, He is sick. 15 And Saul sent the messengers again to see David, saying, Bring him up to me in the bed, that I may slay him. 16 And when the messengers were come in, behold, there was an image in the bed, with a pillow of goats' hair for his bolster. 17 And Saul said unto Michal, Why hast thou deceived me so, and sent away mine enemy, that he is escaped? And Michal answered Saul, He said unto me, Let me go; why should I kill thee?
|
||||
|
||||
Here is,
|
||||
|
||||
1. Saul's further design of mischief to David. When David had escaped the javelin, supposing he went straight to his own house, as indeed he did, Saul sent some of his guards after him to lay wait at the door of his house, and to assassinate him in the morning as soon as he stirred out, [[1 Samuel 19#11]]. Josephus says the design was to seize him and to hurry him before a court of justice that was ordered to condemn him and put him to death as a traitor; but we are here told it was a shorter way they were to take with him: they were ordered to *slay him.* Well might David complain that his enemies were *bloody men,* as he did in the psalm which he penned at this time, and upon this occasion ([[Psalms 59#1..17]]), when Saul sent, and they watched the house to kill him. See [[1 Samuel 19#2..3]]; [[1 Samuel 19#7]]. He complains that *swords were in their lips.*
|
||||
2. David's wonderful deliverance out of this danger. Michal was the instrument of it, whom Saul gave him to be a snare to him, but she proved to be his protector and helper. Often is the devil out-shot with his own bow. How Michal came to know the danger her husband was in does not appear; perhaps she had notice sent her from court, or rather was herself aware of the soldiers about the house, when they were going to bed, though they kept so still and silent that they said, *Who dost hear?* which David takes notice of, [[Psalms 59#7]]. She, knowing her father's great indignation at David, soon suspected the design, and bestirred herself for her husband's safety.
|
||||
1. She got David out of the danger. She told him how imminent the peril was ([[1 Samuel 19#11]]): *To-morrow thou wilt be slain.* As Josephus paraphrases it, she told him that if the sun saw him there next morning it would never see him more; and then put him in a way of escape. David himself was better versed in the art of fighting than of flying, and had it been lawful it would have been easy for him to have cleared his house, by dint of sword, from those that haunted it; but *Michal let him down through a window* ([[1 Samuel 19#12]]), all the doors being guarded; and so he *fled and escaped.* And now it was that, either in his own closet before he went or in the hiding-place to which he fled, he penned that [[Psalms 59#1..17]], which shows that, in his fright and hurry, his mind was composed, and, in this great danger, his faith was strong and fixed on God; and, whereas the plot was to slay him *in the morning,* he speaks there with the greatest assurance ([[1 Samuel 19#16]]), *I will sing aloud of thy mercy in the morning.* 2. She practised a deception upon Saul and those whom he employed to be the instruments of his cruelty. When the doors of the house were opened in the morning, and David did not appear, the messengers would search the house for him, and did so. But Michal told them he was sick in bed ([[1 Samuel 19#14]]), and, if they would not believe her, they might see, for ([[1 Samuel 19#13]]) she had put a wooden image in the bed, and wrapped it up close and warm as if it had been David asleep, not in a condition to be spoken to; the goats' hair about the image was to resemble David's hair, the better to impose upon them. Michal can by no means be justified in telling a lie, and covering it thus with a cheat. God's truth needed not her lie. But she intended hereby to keep Saul in suspense for a while, that David might have some time to secure himself, not doubting but those messengers would pursue him if they found he had gone. The messengers had so much humanity as not to offer him any disturbance when they heard he was sick; for to those that are in this misery pity should be shown; but Saul, when he heard it, gave positive orders that he should be brought to him sick or well: *Bring him to me in the bed, that I may slay him,* [[1 Samuel 19#15]]. It was base and barbarous thus to triumph over a sick man; and to vow the death of one who for aught that he knew was dying by the hand of nature. So earnestly did he thirst after his blood, and so greedy was his revenge, that he could not be pleased to see him dead, unless he himself was the death of him; though awhile ago he had said, *Let not my hand be upon him.* Thus when men lay the reins on the neck of their passions they grow more and more outrageous. When the messengers were sent again, the cheat was discovered, [[1 Samuel 19#16]]. But by this time it was to be hoped that David was safe, and therefore Michal was not then much concerned at the discovery. Saul chid her for helping David to escape ([[1 Samuel 19#17]]): *Why hast thou deceived me so?* What a base spirit was Saul of, to expect that, because Michal was his daughter, she must therefore betray her own husband to him unjustly. Ought she not to forsake and forget her father and her father's house, to cleave to her husband? Those that themselves will be held by no bonds of reason or religion are ready to think that others should as easily break those bonds. In answer to Saul's chiding, Michal is not so careful of her husband's reputation as she had been of his person, when she makes this her excuse: *He said, Let me go, why should I kill thee?* As her insinuating that she would have hindered his flight was false (it was she that put him upon it and furthered it), so it was an unjust unworthy reflection upon him to suggest that he threatened to kill her if she would not let him go, and might confirm Saul in his rage against him. David was far from being so barbarous a man and so imperious a husband, so brutish in his resolves and so haughty in his menaces, as she here represented him. But David suffered both from friends and foes, and so did the son of David.
|
||||
|
||||
# Saul Prophesies before Samuel. (b. c. 1058.)
|
||||
|
||||
## Verses: 18 - 24
|
||||
18 So David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth. 19 And it was told Saul, saying, Behold, David is at Naioth in Ramah. 20 And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as appointed over them, the Spirit of God was upon the messengers of Saul, and they also prophesied. 21 And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers again the third time, and they prophesied also. 22 Then went he also to Ramah, and came to a great well that is in Sechu: and he asked and said, Where are Samuel and David? And one said, Behold, they be at Naioth in Ramah. 23 And he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied, until he came to Naioth in Ramah. 24 And he stripped off his clothes also, and prophesied before Samuel in like manner, and lay down naked all that day and all that night. Wherefore they say, Is Saul also among the prophets?
|
||||
|
||||
Here is,
|
||||
|
||||
1. David's place of refuge. Having got away in the night from his own house, he fled not to Bethlehem to his relations, nor to any of the cities of Israel that had caressed and cried him up, to make an interest in them for his own preservation; but he ran straight to Samuel and *told him all that Saul had done to him,* [[1 Samuel 19#18]].
|
||||
1. Because Samuel was the man that had given him assurance of the crown, and his faith in that assurance now beginning to fail, and he being ready to say in his haste (or *in his flight,* as some read it, [[Psalms 116#11]]), *All men are liars* ("not only Saul that promised me my life, but Samuel himself that promised me the throne"), whither should he go but to Samuel, for such encouragements, in this day of distress, as would support his faith? In flying to Samuel he made God his refuge, trusting in the *shadow of his wings;* where else can a good man think himself safe?
|
||||
2. Because Samuel, as a prophet, was best able to advise him what to do in this day of his distress. In the psalm he penned the night before he had lifted up his prayer to God, and now he takes the first opportunity of waiting upon Samuel to receive direction and instruction from God. If we expect answers of peace to our prayers, we must have our ears open to God's word.
|
||||
3. Because with Samuel there was a college of prophets with whom he might join in praising God, and the pleasure of this exercise would be the greatest relief imaginable to him in his present distress. He met with little rest or satisfaction in Saul's court, and therefore went to seek it in Samuel's church. And, doubtless, what little pleasure is to be had in this world those have it that live a life of communion with God; to this David retired in the time of trouble, [[Psalms 27#4..6]].
|
||||
2. David's protection in this place: *He and Samuel went and dwelt* (or *lodged*) *in Naioth,* where the school of the prophets was, in Ramah, as in a privileged place, for the Philistines themselves would not disturb that meeting, [[1 Samuel 10#10]]. But Saul, having notice of it by some of his spies ([[1 Samuel 19#19]]), sent officers to seize David, [[1 Samuel 19#20]]. When they did not bring him he sent more; when they returned not he sent the third time ([[1 Samuel 19#21]]), and, hearing no tidings of these, he went himself, [[1 Samuel 19#22]]. So impatient was he in his thirst after David's blood, so restless to compass his design against him, that, though baffled by one providence after another, he could not perceive that David was under the special protection of Heaven. It was below the king to go himself on such an errand as this; but persecutors will stoop to any thing, and stick at nothing, to gratify their malice. Saul lays aside all public business to hunt David. How was David delivered, now that he was just ready to fall (like his own lamb formerly) into the mouth of the lions? Not as he delivered his lamb, by slaying the lion, or, as Elijah was delivered, by consuming the messengers with *fire from heaven,* but by turning the lions for the present into lambs.
|
||||
1. When the messengers came into the congregation where David was among the prophets *the Spirit of God* came upon them, and *they prophesied,* that is, they joined with the rest in praising God. Instead of seizing David, they themselves were seized. And thus,
|
||||
1. God secured David; for either they were put into such an ecstasy by the spirit of prophecy that they could not think of any thing else, and so forgot their errand and never minded David, or they were by it put, for the present, into so good a frame that they could not entertain the thought of doing so bad a thing.
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2. He put an honour upon the sons of the prophets and the communion of saints, and showed how he can, when he pleases, strike an awe upon the worst of men, by the tokens of his presence in the assemblies of the faithful, and force them to acknowledge that *God is with them of a truth,*[[1 Corinthians 14#24..25]]. See also the benefit of religious societies, and what good impressions may be made by them on minds that seemed unapt to receive such impressions. And where may the influences of the Spirit be expected but in the congregations of the saints?
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3. He magnified his power over the spirits of men. He that made the heart and tongue can manage both to serve his own purposes. Balaam prophesied the happiness of Israel, whom he would have cursed; and some of the Jewish writers think these messengers prophesied the advancement of David to the throne of Israel.
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2. Saul himself was likewise seized with the spirit of prophecy before he came to the place. One would have thought that so bad a man as he was in no danger of being turned into a prophet; yet, when God will take this way of protecting David, even Saul had no sooner come (as bishop Hall expresses it) within smell of the smoke of Naioth but he prophesies, as his messengers did, [[1 Samuel 19#23]]. He stripped off his royal robe and warlike habiliments, because they were either too fine or too heavy for this service, and fell into a trance as it should seem, or into a rapture, which continued all that day and night. The saints at Damascus were delivered from the rage of the New-Testament Saul by a change wrought on his spirit, but of another nature from this. This was only amazing, but that sanctifying-- this for a day, that for ever. Note, Many have great gifts and yet no grace, prophesy in Christ's name and yet are disowned by him, [[Matthew 7#22..23]]. Now the proverb recurs, *Is Saul among the prophets?* See [[1 Samuel 10#12]]. Then it was different from what it had been, but now *contrary.* He is rejected of God, and actuated by an evil spirit, and yet among the prophets.
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@ -0,0 +1,113 @@
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# Chapter Introduction
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In this chapter we have,
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1. Hannah's song of thanksgiving to God for his favour to her in giving her Samuel, [[1 Samuel 2#1..10]].
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2. Their return to their family, with Eli's blessing, [[1 Samuel 2#11]]; [[1 Samuel 2#20]]. The increase of their family, [[1 Samuel 2#21]]. Samuel's growth and improvement ([[1 Samuel 2#11]]; [[1 Samuel 2#18]]; [[1 Samuel 2#21]]; [[1 Samuel 2#26]]), and the care Hannah took to clothe him, [[1 Samuel 2#19]].
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3. The great wickedness of Eli's sons, [[1 Samuel 2#12..17]]; [[1 Samuel 2#22]].
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4. The over-mild reproof that Eli gave them for it, [[1 Samuel 2#23..25]].
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5. The justly dreadful message God sent him by a prophet, threatening the ruin of his family for the wickedness of his sons, [[1 Samuel 2#27..36]].
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# Hannah's Song. (b. c. 1137.)
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## Verses: 1 - 10
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1 And Hannah prayed, and said, My heart rejoiceth in the Lord, mine horn is exalted in the Lord: my mouth is enlarged over mine enemies; because I rejoice in thy salvation. 2 There is none holy as the Lord: for there is none beside thee: neither is there any rock like our God. 3 Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed. 4 The bows of the mighty men are broken, and they that stumbled are girded with strength. 5 They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble. 6 The Lord killeth, and maketh alive: he bringeth down to the grave, and bringeth up. 7 The Lord maketh poor, and maketh rich: he bringeth low, and lifteth up. 8 He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord's, and he hath set the world upon them. 9 He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. 10 The adversaries of the Lord shall be broken to pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed.
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We have here Hannah's thanksgiving, dictated, not only by the spirit of prayer, but by the spirit of prophecy. Her petition for the mercy she desired we had before ([[1 Samuel 1#11]]), and here we have her return of praise; in both *out of the abundance of a heart* deeply affected (in the former with her own wants, and in the latter with God's goodness) *her mouth spoke.* Observe in general,
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1. When she had received mercy from God she owned it, with thankfulness to his praise. Not like the nine lepers, [[Luke 17#17]]. Praise is our rent, our tribute. We are unjust if we do not pay it.
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2. The mercy she had received was an answer to prayer, and therefore she thought herself especially obliged to give thanks for it. What we win by prayer we may wear with comfort, and must wear with praise.
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3. Her thanksgiving is here called a prayer: *Hannah prayed;* for thanksgiving is an essential part of prayer. In every address to God we must express a grateful regard to him as our benefactor. Nay, and thanksgiving for mercies received shall be accepted as a petition for further mercy.
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4. From this particular mercy which she had received from God she takes occasion, with an elevated and enlarged heart, to speak glorious things of God and of his government of the world for the good of his church. Whatever at any time gives rise to our praises in this manner they should be raised.
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5. Her prayer was mental. *Her voice was not heard;* but in her thanksgiving she spoke, that all might hear her. She made her supplication *with groanings that could not be uttered,* but now her lips were opened to *show forth God's praise.* 6. This thanksgiving is here left upon record for the encouragement of those of the weaker sex to attend the throne of grace. God will regard their prayers and praises. The virgin Mary's song has great affinity with this of Hannah, [[Luke 1#46]]. Three things we have in this thanksgiving:--
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1. Hannah's triumph in God, in his glorious perfections, and the great things he had done for her, [[1 Samuel 2#1..3]]. Observe,
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1. What great things she says of God. She takes little notice of the particular mercy she was now rejoicing in, does not commend Samuel for the prettiest child, the most toward and sensible for his age that she ever saw, as fond parents are too apt to do. No, she overlooks the gift, and praises the giver; whereas most forget the giver and fasten only on the gift. Every stream should lead us to the fountain; and the favours we receive from God should raise our admiration of the infinite perfections there are in God. There may be other Samuels, but no other Jehovah. *There is none beside thee.* Note, God is to be praised as a peerless being, and of unparalleled perfection. This glory is due unto his name, to own not only that there is *none like him, but that there is none besides him.* All others were pretenders, [[Psalms 18#31]]. Four of God's glorious attributes Hannah here celebrates the glory of:--
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1. His unspotted purity. This is that attribute which is most praised in the upper world, by those that always behold his face, [[Isaiah 6#3]]; [[Revelation 4#8]]. When Israel triumphed over the Egyptians God was praised *as glorious in holiness,* [[Exodus 15#11]]. So here, in Hannah's triumph, *There is none holy as the Lord.* It is the rectitude of his nature, his infinite agreement with himself, and the equity of his government and judgment in all the administrations of both. At the remembrance of this we ought to give thanks.
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2. His almighty power: *Neither is there any rock* (or *any strength,* for so the word is sometimes rendered) *like our God.* Hannah had experienced a mighty support by staying herself upon him, and therefore speaks as she had found, and seems to refer to that of Moses, [[Deuteronomy 32#31]].
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3. His unsearchable wisdom: *The Lord,* the Judge of all, *is a God of knowledge;* he clearly and perfectly sees into the character of every person and the merits of every cause, and he gives knowledge and understanding to those that seek them of him.
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4. His unerring justice: *By him actions are weighed.* His own are so, in his eternal counsels; the actions of the children of men are so, in the balances of his judgment, so that he will *render to every man according to his work,* and is not mistaken in what any man is or does.
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2. How she solaces herself in these things. What we give God the glory of we may take the comfort of. Hannah does so,
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1. In holy joy: *My heart rejoiceth in the Lord;* not so much in her son as in her God; he is to be the gladness of our joy ([[Psalms 43#4]]), and our joy must not terminate in any thing short of him: "*I rejoice in thy salvation;* not only in this particular favour to me, but in the salvation of thy people Israel, those salvations especially which this child will be an instrument of, and that, above all, by Christ, which those are but the types of."
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2. In holy triumph: "*My horn is exalted;* not only is my reputation saved by my having a son, but greatly raised by having such a son." We read of some of the singers whom David appointed to lift up the horn, an instrument of music, in praising God ([[1 Chronicles 25#5]]), so that, *My horn is exalted* means this, "My praises are very much elevated to an unusual strain." *Exalted in the Lord;* God is to have the honour of all our exaltations, and in him must we triumph. *My mouth is enlarged,* that is, "Now I have wherewith to answer those that reproached me." He that has his quiver full of arrows, his house full of children, shall not be ashamed to *speak with the enemy in the gate,* [[Psalms 127#5]].
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3. How she herewith silences those that set up themselves as rivals with God and rebels against him ([[1 Samuel 2#3]]): *Talk no more so exceedingly proudly.* Let not Peninnah and her children upbraid her any more with her confidence in God and praying to him: at length she found it not in vain. See [[Micah 7#10]], *Then she that is my enemy shall see it, and shame shall cover her that said, Where is thy God?* Or perhaps it was below her to take so much notice of Peninnah, and her malice, in this song; but this is intended as a check to the insolence of the Philistines, and other enemies of God and Israel, that *set their mouth against the heavens,*[[Psalms 73#9]]. "Let this put them to silence and shame; he that has thus judged for me against my adversary will judge for his people against all theirs."
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2. The notice she takes of the wisdom and sovereignty of the divine providence, in its disposals of the affairs of the children of men; such are the vicissitudes of them, and such the strange and sudden turns and revolutions of them, that it is often found a very short step between the height of prosperity and the depth of adversity. *God has* not only *set the one over against the other* ([[Ecclesiastes 7#14]]), but the one very near the other, and no gulf fixed between them, that we may *rejoice as though we rejoiced not* and *weep as though we wept not.*
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1. The strong are soon weakened and the weak are soon strengthened, when God pleases, [[1 Samuel 2#4]]. On the one hand, if he speak the word, *the bows of the mighty men are broken;* they are disarmed, disabled to do as they have before done and as they have designed to do. Those have been worsted in battle who seemed upon all accounts to have the advantage on their side, and thought themselves sure of victory. See [[Psalms 46#9]]; [[Psalms 37#15]]; [[Psalms 37#17]]. Particular persons are soon weakened by sickness and age, and they find that the bow does not long abide in strength; many a mighty man who has gloried in his might has found it a deceitful bow, that failed him when he trusted to it. On the other hand, if the Lord speak the word, those who stumble through weakness, who were so feeble that they could not go straight or steady, are *girded with strength,* in body and mind, and are able to bring great things to pass. Those who were weakened by sickness return to their vigour ([[Job 33#25]]), and those who were brought down by sorrow shall recover their comfort, which will *confirm the weak hands and the feeble knees,* [[Isaiah 35#3]]. Victory turns in favour of that side that was given up for gone, and even *the lame take the prey,* [[Isaiah 33#23]].
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2. The rich are soon impoverished and the poor strangely enriched on a sudden, [[1 Samuel 2#5]]. Providence sometimes does so blast men's estates and cross their endeavours, and with a fire not blown consume their increase, that those who were full (their barns full, and their bags full, their *houses full of good things,*[[Job 22#18]], and their *bellies full of these hidden treasures,* [[Psalms 17#14]]) have been reduced to such straits and extremities as to want the necessary supports of life, and to *hire out themselves for bread,* and they must dig, since to *beg they are ashamed. Riches flee away* ([[Proverbs 23#5]]), and leave those miserable who, when they had them, placed their happiness in them. To those that have been full and free poverty must needs be doubly grievous. But, on the other hand, sometimes Providence so orders it that *those who are hungry cease,* that is, cease to hire out themselves for bread as they have done. Having, by God's blessing on their industry, got beforehand in the world, and enough to live upon at ease, *they shall hunger no more, not thirst any more.* This is not to be ascribed to fortune, nor merely to men's wisdom or folly. *Riches are not to men of understanding, nor favour to men of skill* ([[Ecclesiastes 9#11]]), nor is it always men's own fault that they become poor, but ([[1 Samuel 2#7]]) *the Lord maketh some poor and maketh others rich;* the impoverishing of one is the enriching of another, and it is God's doing. To some he gives power to get wealth, from others he takes away power to keep the wealth they have. Are we poor? God made us poor, which is a good reason why we should be content, and reconcile ourselves to our condition. Are we rich? God made us rich, which is a good reason why we should be thankful, and serve him cheerfully in the abundance of good things he gives us. It may be understood of the same person; those that were rich God makes poor, and after awhile makes rich again, as Job; he gave, he takes away, and then gives again. Let not the rich be proud and secure, for God can soon make them poor; let not the poor despond and despair, for God can in due time enrich them again.
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3. Empty families are replenished and numerous families diminished and made few. This is the instance that comes close to the occasion of the thanksgiving: *The barren hath borne seven,* meaning herself, for, though at present she had but one son, yet that one being a Nazarite, devoted to God and employed in his immediate service, he was to her as good as seven. Or it is the language of her faith. Now that she had one she hoped for more, and was not disappointed; she had five more ([[1 Samuel 2#21]]), so that if we reckon Samuel but for two, as we well may, she has the number she promised herself: the *barren hath borne seven,* while, on the other hand, *she that hath many children has waxed feeble,* and hath left bearing. She says no more. Peninnah is now mortified and crest-fallen. The tradition of the Jews is that when Hannah bore one child Peninnah buried two. There are many instances both of the increase of families that were inconsiderable and the extinguishing of families that made a figure, [[Job 22#23]]; [[Psalms 107#38]], &c.
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4. God is the sovereign Lord of life and death ([[1 Samuel 2#6]]): *The Lord killeth and maketh alive.* Understand it,
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1. Of God's sovereign dominion and universal agency, in the lives and deaths of the children of men. He presides in births and burials. Whenever any die it is God that directs the arrows of death. *The Lord killeth.* Death is his messenger, strikes whom and when he bids; none are brought to the dust but it is he that brings them down, for in his hand are the *keys of death and the grave,*[[Revelation 1#18]]. Whenever any are born it is he that *makes them alive. None knows what is the way of the spirit,* but this we know, that it comes from the *Father of spirits.* Whenever any are recovered from sickness, and delivered from imminent perils, it is God that bringeth up; for *to him belong the issues from death.*
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2. Of the distinction he makes between some and others: *He killeth* some, and *maketh,* that is, keepeth, others *alive* that were in the same danger (in war, suppose, or pestilence), two in a bed together, it may be, one taken by death and the other left alive. *Even so, Father, because it seemed good in thy eyes.* Some that were most likely to live are brought down to the grave, and others that were as likely to die are brought up; for living and dying do not go by likelihoods. God's providences towards some are killing, ruining to their comforts, and towards others at the same time reviving.
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3. Of the change he makes with one and the same person: *He killeth and bringeth down to the grave,* that is, he brings even to death's door, and then revives and raises up, when even life was despaired of and a sentence of death received, [[2 Corinthians 1#8..9]]. *He turns to destruction,* and then says, *Return,* [[Psalms 110#3]]. Nothing is too hard for God to do, no, not the quickening of the dead, and putting life into dry bones.
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5. Advancement and abasement are both from him. He brings some low and lifts up others ([[1 Samuel 2#7]]), humbles the proud and gives grace and honour to the lowly, lays those in the dust that would vie with the God above them and trample upon all about them ([[Job 40#12]]), but lifts up those with his salvation that humble themselves before him, [[James 4#10]]. Or it may be understood of the same persons: those whom he had brought low, when they are sufficiently humbled, he lifteth up. This is enlarged upon, [[1 Samuel 2#8]]. *He raiseth up the poor out of the dust,* a low and mean condition, nay, from the dunghill, a base and servile condition, loathed, and despised, *to set them among princes.* See [[Psalms 113#7..8]]. Promotion comes not by chance, but from the counsel of God, which often prefers those that were very unlikely and that men thought very unworthy. Joseph and Daniel, Moses and David, were thus strangely advanced, from a prison to a palace, from a sheep-hook to a sceptre. The princes they are set among may be tempted to disdain them, but God can establish the honour which he gives thus surprisingly, and make them even to *inherit the throne of glory.* Let not those whom Providence has thus preferred be upbraided with the dust and dunghill they are raised out of, for the meaner their beginnings were the more they are favoured, and God is glorified, in their advancement, if it be by lawful and honourable means.
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6. A reason is given for all these dispensations which obliges us to acquiesce in them, how surprising soever they are: *For the pillars of the earth are the Lord's.*
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1. If we understand this literally, it intimates God's almighty power, which cannot be controlled. He upholds the whole creation, founded the earth, and still sustains it by the word of his power. What cannot he do in the affairs of families and kingdoms, far beyond our conception and expectation, *who hangs the earth upon nothing?* [[Job 26#7]]. But,
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2. If we understand it figuratively, it intimates his incontestable sovereignty, which cannot be disputed. The princes and great ones of the earth, the directors of states and governments, are the *pillars of the earth,* [[Psalms 75#3]]. On these hinges the affairs of the world seem to turn, but they are the Lord's, [[Psalms 47#9]]. From him they have their power, and therefore he may advance whom he pleases; and who may say, *What doest thou?*
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3. A prediction of the preservation and advancement of all God's faithful friends, and the destruction of all his and their enemies. Having testified her joyful triumph in what God had done, and is doing, she concludes with joyful hopes of what he would do, [[1 Samuel 2#9..10]]. Pious affections (says bishop Patrick) in those days rose many times to the height of prophecy, whereby God continued in that nation his true religion, in the midst of their idolatrous inclinations. This prophecy may refer,
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1. More immediately to the government of Israel by Samuel, and by David whom he was employed to anoint. The Israelites, God's saints, should be protected and delivered; the Philistines, their enemies, should be conquered and subdued, and particularly by *thunder,* [[1 Samuel 7#10]]. Their dominions should be enlarged, king David strengthened and greatly exalted, and Israel (that in the time of the judges had made so small a figure and had much ado to subsist) should now shortly become great and considerable, and give law to all its neighbours. An extraordinary change that was; and the birth of Samuel was, as it were, the dawning of that day. But,
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2. We have reason to think that this prophecy looks further, to the kingdom of Christ, and the administration of that kingdom of grace, of which she now comes to speak, having spoken so largely of the kingdom of providence. And here is the first time that we meet with the name *Messiah,* or *his Anointed.* The ancient expositors, both Jewish and Christian, make it to look beyond David, to the Son of David. Glorious things are here spoken of the kingdom of the Mediator, both before and since his incarnation; for the method of the administration of it, both by the eternal Word and by that Word made flesh, is much the same. Concerning that kingdom we are here assured,
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1. That all the loyal subjects of it shall be carefully and powerfully protected ([[1 Samuel 2#9]]): *He will keep the feet of his saints.* There are a people in the world that are God's saints, his select and sanctified ones; and he will keep their feet, that is, all that belongs to them shall be under his protection, down to their very feet, the lowest part of the body. If he will keep their feet, much more their head and hearts. Or he will keep their feet, that is, he will secure the ground they stand on, and establish their goings; he will set a guard of grace upon their affections and actions, that their feet may neither wander out of the way nor stumble in the way. When their feet are ready to slip ([[Psalms 73#2]]) *his mercy holdeth them up* ([[Psalms 94#18]]) and *keepeth them from falling,* [[Jude 24]]. While we keep God's ways he will keep our feet. See [[Psalms 37#23..24]].
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2. That all the powers engaged against it shall not be able to effect the ruin of it. By strength shall no man prevail. God's strength is engaged for the church; and, while it is so, man's strength shall not prevail against it. The church seems destitute of strength, her friends few and feeble, but prevalency does not go by human strength, [[Psalms 33#16]]. God neither needs it for him ([[Psalms 147#10]]) nor dreads it against him.
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3. That all the enemies of it will certainly be broken and brought down: *The wicked shall be silent in darkness,* [[1 Samuel 2#9]]. They shall be struck both blind and dumb, not be able to see their way nor have any thing to say for themselves. Damned sinners are sentenced to utter darkness, and in it they will be for ever speechless, [[Matthew 22#12..13]]. The wicked are called *the adversaries of the Lord,* and it is foretold ([[1 Samuel 2#10]]) that they *shall be broken to pieces.* Their designs against his kingdom among men will all be dashed, and they themselves destroyed; how can those speed better that are in arms against Omnipotence? See [[Luke 19#27]]. God has many ways of doing it, and, rather than fail, from *heaven shall he thunder upon them,* and so, not only put them in terror and consternation, but bring them to destruction. Who can stand before God's thunderbolts?
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4. That the conquests of this kingdom shall extend themselves to distant regions: *The Lord shall judge the ends of the earth.* David's victories and dominions reached far, but the *uttermost parts of the earth* are promised to the Messiah for his *possession* ([[Psalms 2#8]]), to be either reduced to his golden sceptre or ruined by his iron rod. God is Judge of all, and he will judge for his people against his and their enemies, [[Psalms 110#5..6]].
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5. That the power and honour of Messiah the prince shall grow and increase more and more: *He shall give strength unto his king,* for the accomplishing of his great undertaking ([[Psalms 89#21]], and see [[Luke 22#43]]), strengthen him to go through the difficulties of his humiliation, and in his exaltation he will *lift up the head* ([[Psalms 110#7]]), lift up the horn, the power and honour, of his *anointed,* and *make him higher than the kings of the earth,* [[Psalms 89#27]]. This crowns the triumph, and is, more than any thing, the matter of her exultation. Her *horn is exalted* ([[1 Samuel 2#1]]) because she foresees the horn of the Messiah will be so. This secures the hope. The subjects of Christ's kingdom will be safe, and the enemies of it will be ruined, for the anointed, the Lord Christ, is girded with strength, and is able to save and destroy unto the uttermost.
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# Samuel in the Sanctuary; The Wickedness of Eli's Sons. (b. c. 1130.)
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## Verses: 11 - 26
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11 And Elkanah went to Ramah to his house. And the child did minister unto the Lord before Eli the priest. 12 Now the sons of Eli were sons of Belial; they knew not the Lord. 13 And the priests' custom with the people was, that, when any man offered sacrifice, the priest's servant came, while the flesh was in seething, with a fleshhook of three teeth in his hand; 14 And he struck it into the pan, or kettle, or caldron, or pot; all that the fleshhook brought up the priest took for himself. So they did in Shiloh unto all the Israelites that came thither. 15 Also before they burnt the fat, the priest's servant came, and said to the man that sacrificed, Give flesh to roast for the priest; for he will not have sodden flesh of thee, but raw. 16 And if any man said unto him, Let them not fail to burn the fat presently, and then take as much as thy soul desireth; then he would answer him, Nay; but thou shalt give it me now: and if not, I will take it by force. 17 Wherefore the sin of the young men was very great before the Lord: for men abhorred the offering of the Lord. 18 But Samuel ministered before the Lord, being a child, girded with a linen ephod. 19 Moreover his mother made him a little coat, and brought it to him from year to year, when she came up with her husband to offer the yearly sacrifice. 20 And Eli blessed Elkanah and his wife, and said, The Lord give thee seed of this woman for the loan which is lent to the Lord. And they went unto their own home. 21 And the Lord visited Hannah, so that she conceived, and bare three sons and two daughters. And the child Samuel grew before the Lord. 22 Now Eli was very old, and heard all that his sons did unto all Israel; and how they lay with the women that assembled at the door of the tabernacle of the congregation. 23 And he said unto them, Why do ye such things? for I hear of your evil dealings by all this people. 24 Nay, my sons; for it is no good report that I hear: ye make the Lord's people to transgress. 25 If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall intreat for him? Notwithstanding they hearkened not unto the voice of their father, because the Lord would slay them. 26 And the child Samuel grew on, and was in favour both with the Lord, and also with men.
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In these verses we have the good character and posture of Elkanah's family, and the bad character and posture of Eli's family. The account of these two is observably interwoven throughout this whole paragraph, as if the historian intended to set the one over against the other, that they might set off one another. The devotion and good order of Elkanah's family aggravated the iniquity of Eli's house; while the wickedness of Eli's sons made Samuel's early piety appear the more bright and illustrious.
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1. Let us see how well things went in Elkanah's family and how much better than formerly.
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1. Eli dismissed them from the house of the Lord, when they had entered their little son there, with a blessing, [[1 Samuel 2#20]]. He blessed as one having authority: *The Lord give thee* more children *of this woman, for the loan that is lent to the Lord.* If Hannah had then had many children, it would not have been such a generous piece of piety to part with one out of many for the service of the tabernacle; but when she had but one, an only one whom she loved, her Isaac, to present him to the Lord was such an act of heroic piety as should by no means lose its reward. As when Abraham had offered Isaac he received the promise of a numerous issue ([[Genesis 22#16..17]]), so did Hannah, when she had presented Samuel unto the Lord a living sacrifice. Note, What is lent to the Lord will certainly be repaid with interest, to our unspeakable advantage, and oftentimes in kind. Hannah resigns one child to God, and is recompensed with five; for Eli's blessing took effect ([[1 Samuel 2#21]]): *She bore three sons and two daughters.* There is nothing lost by lending to God or losing for him; it shall be repaid *a hundred-fold,* [[Matthew 19#29]].
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2. They returned to their own habitation. This is twice mentioned, [[1 Samuel 2#11]], and again [[1 Samuel 2#20]]. It was very pleasant to attend at God's house, to bless him, and to be blessed of him. But they have a family at home that must be looked after, and thither they return, cheerfully leaving the dear little one behind them, knowing they left him in a good place; and it does not appear that he cried after them, but was as willing to stay as they were to leave him, so soon did he *put away childish things* and behave like a man.
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3. They kept up their constant attendance at the house of God with their *yearly sacrifice,* [[1 Samuel 2#19]]. They did not think that their son's ministering there would excuse them, or that that offering must serve instead of other offerings; but, having found the benefit of drawing near to God, they would omit no appointed season for it, and now they had one loadstone more in Shiloh to draw them thither. We may suppose they went thither to see their child oftener than once a year, for it was not ten miles from Ramah; but their annual visit is taken notice of because then they brought their yearly sacrifice, and then Hannah fitted up her son (and some think oftener than once a year) with a new suit of clothes, *a little coat* ([[1 Samuel 2#19]]) and every thing belonging to it. She undertook to find him with clothes during his apprenticeship at the tabernacle, and took care he should be well provided, that he might appear the more decent and sightly in his ministration, and to encourage him in his towardly beginnings. Parents must take care that their children want nothing that is fit for them, whether they are with them or from them; but those that are dutiful and hopeful, and minister to the Lord, must be thought worthy of double care and kindness.
|
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4. The child Samuel did very well. Four separate times he is mentioned in these verses, and two things we are told of:--
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1. The service he did to the Lord. He did well indeed, for he *ministered to the Lord* ([[1 Samuel 2#11]]; [[1 Samuel 2#18]]) according as his capacity was. He learned his catechism and was constant to his devotions, soon learned to read, and took a pleasure in the book of the law, and thus he *ministered to the Lord.* He ministered before Eli, that is, under his inspection, and as he ordered him, not before Eli's sons; all parties were agreed that they were unfit to be his tutors. Perhaps he attended immediately on Eli's person, was ready to him to fetch and bring as he had occasion, and that is called *ministering to the Lord.* Some little services perhaps he was employed in about the altar, though much under the age appointed by the law for the Levites' ministration. He could light a candle, or hold a dish, or run on an errand, or shut a door; and, because he did this with a pious disposition of mind it is called *ministering to the Lord,* and great notice is taken of it. After awhile he did his work so well that Eli appointed that he should minister with a *linen ephod* as the priests did (though he was no priest), because he saw that God was with him. Note, Little children must learn betimes to *minister to the Lord.* Parents must train them up to it, and God will accept them. Particularly let them learn to pay respect to their teachers, as Samuel to Eli. None can begin too soon to be religious. See [[Psalms 8#2]]; [[Matthew 21#15..16]].
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2. The blessing he received from the Lord: He *grew before the Lord,* as a tender plant ([[1 Samuel 2#21]]), *grew on* ([[1 Samuel 2#26]]) in strength and stature, and especially in wisdom and understanding and fitness for business. Note, Those young people that serve God as well as they can will obtain grace to improve, that they may serve him better. Those that are planted in God's house shall *flourish,*[[Psalms 92#13]]. *He was in favour with the Lord and with man.* Note, It is a great encouragement to children to be tractable, and virtuous, and good betimes, that if they be both God and man will love them. Such children are the darlings both of heaven and earth. What is here said of Samuel is said of our blessed Saviour, that great example, [[Luke 2#52]].
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2. Let us now see how ill things went in Eli's family, though seated at the very door of the tabernacle. The nearer the church the further from God.
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1. The abominable wickedness of Eli's sons ([[1 Samuel 2#12]]): *The sons of Eli were sons of Belial.* It is emphatically expressed. Nothing appears to the contrary but that Eli himself was a very good man, and no doubt had educated his sons well, giving them good instructions, setting them good examples, and putting up many a good prayer for them; and yet, when they grew up, they proved *sons of Belial,* profane wicked men, and arrant rakes: *They knew not the Lord.* They could not but have a notional knowledge of God and his law, a form of knowledge ([[Romans 2#20]]), yet, because their practice was not conformable to it, they are spoken of as wholly ignorant of God; they lived as if they knew nothing at all of God. Note, Parents cannot give grace to their children, nor does it run in the blood. Many that are sincerely pious themselves live to see those that come from them notoriously impious and profane; *for the race is not to the swift.* Eli was high priest and judge in Israel. His sons were priests by their birth. Their character was sacred and honourable, and obliged them, for their reputation-sake, to observe decorum. They were resident at the fountain-head both of magistracy and ministry, and yet they were *sons of Belial,* and their honour, power, and learning, made them so much the worse. They did not go to *serve other gods,* as those did that lived at a distance from the altar, for from the house of God they had their wealth and dignity; but, which was worse, they managed the service of God as if he had been one of the dunghill deities of the heathen. It is hard to say which dishonours God more, idolatry or profaneness, especially the profaneness of the priests. Let us see the wickedness of Eli's sons; and it is a sad sight.
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1. They profaned the offerings of the Lord, and made a gain to themselves, or rather a gratification of their own luxury, out of them. God had provided competently for them out of the sacrifices. *The offerings of the Lord made by fire* were a considerable branch of their revenue, but not enough to please them; they served not the God of Israel, but their own bellies ([[Romans 16#18]]), being such as the prophet calls *greedy dogs that can never have enough,* [[Isaiah 56#11]].
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1. They robbed the offerers, and seized for themselves some of their part of the sacrifice of the peace-offerings. The priests had for their share the *wave-breast* and the *heave shoulder* ([[Leviticus 7#34]]), but these did not content them; when the flesh was boiling for the offerer to feast upon religiously with his friends, they sent a servant with a flesh-hook of three teeth, a trident, and that must be stuck into the pot, and whatever that brought up the priest must have ([[1 Samuel 2#13..14]]), and the people, out of their great veneration, suffered this to grow into a custom, so that after awhile prescription was pleaded for this manifest wrong.
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2. They stepped in before God himself, and encroached upon his right too. *As if it were a small thing to weary men, they wearied my God also,* [[Isaiah 7#13]]. Be it observed, to the honour of Israel, that though the people tamely yielded to their unwarrantable demands from them, yet they were very solicitous that God should not be robbed: *Let them not fail to burn the fat presently,* [[1 Samuel 2#16]]. Let the altar have its due, for that is the main matter. Unless God have the fat, they can feast with little comfort upon the flesh. It was a shame that the priests should need to be thus admonished by the people of their duty; but they regarded not the admonition. The priest will be served first, and will take what he thinks fit of the fat too, for he is weary of boiled meat, he must have roast, and, in order to that, they must give it to him raw; and if the offerer dispute it, though not in his own favour (let the priest take what he pleases of his part) but in favour of the altar (let them be sure to *burn the fat* first), even the priest's servant had grown so very imperious that he would either have it now or take it by force, than which there could not be a greater affront to God nor a greater abuse to the people. The effect was, *First,* That God was displeased: *The sin of the young men was very great before the Lord,* [[1 Samuel 2#17]]. Nothing is more provoking to God than the profanation of sacred things, and men serving their lusts with the offerings of the Lord. *Secondly,* That religion suffered by it: *Men abhorred the offerings of the Lord.* All good men abhorred their management of the offerings, and too many insensibly fell into a contempt of the offerings themselves for their sakes. It was the people's sin to think the worse of God's institutions, but it was the much greater sin of the priests that gave them occasion to do so. Nothing brings a greater reproach upon religion than ministers' covetousness, sensuality, and imperiousness. In the midst of this sad story comes in the repeated mention of Samuel's devotion. *But Samuel ministered before the Lord,* as an instance of the power of God's grace, in preserving him pure and pious in the midst of this wicked crew; and this helped to keep up the sinking credit of the sanctuary in the minds of the people, who, when they had said all they could against Eli's sons, could not but admire Samuel's seriousness, and speak well of religion for his sake.
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2. They debauched the women that came to worship at the door of the tabernacle, [[1 Samuel 2#22]]. They had wives of their own, but were like *fed horses,* [[Jeremiah 5#8]]. To have gone to the harlots' houses, the common prostitutes, would have been abominable wickedness, but to use the interest which as priests they had in those women that had devout dispositions and were religiously inclined, and to bring them to commit their wickedness, was such horrid impiety as one can scarcely think it possible that men who called themselves priests should ever be guilty of. *Be astonished, O heavens! at this, and tremble, O earth!* No words can sufficiently express the villany of such practices as these.
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2. The reproof which Eli gave his sons for this their wickedness: *Eli was very old* ([[1 Samuel 2#22]]) and could not himself inspect the service of the tabernacle as he had done, but left all to his sons, who, because of the infirmities of his age, slighted him, and did what they would. However, he was told of the wickedness of his sons, and we may well imagine what a heart-breaking it was to him, and how much it added to the burdens of his age; but it should seem he did not so much as reprove them till he heard of their debauching the women, and then he thought fit to give them a check. Had he rebuked them for their greediness and luxury, this might have been prevented. Young people should be told of their faults as soon as it is perceived that they begin to be extravagant, lest their hearts be hardened. Now concerning the reproof he gave them observe,
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1. That it was very just and rational. That which he said was very proper.
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1. He tells them that the matter of fact was too plain to be denied and too public to be concealed: "*I hear of your evil dealings by all this people,*[[1 Samuel 2#23]]. It is not the surmise of one or two, but the avowed testimony of many; all your neighbours cry out shame on you, and bring their complaints to me, expecting that I should redress the grievance."
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2. He shows them the bad consequences of it, that they not only sinned, but made Israel to sin, and would have the people's sin to answer for as well as their own: "You that should turn men from iniquity ([[Malachi 2#6]]), *you make the Lord's people to transgress,* and corrupt the nation instead of reforming it; you tempt people to go and serve other gods when they see the God of Israel so ill served."
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3. He warns them of the danger they brought themselves into by it, [[1 Samuel 2#25]]. He intimates to them what God afterwards told him, that the *iniquity* would not be *purged with sacrifice nor offering,* [[1 Samuel 3#14]]. *If one man sin against another,* the judge (that is, the priest, who was appointed to be the judge in many cases, [[Deuteronomy 17#9]]) *shall judge him,* shall undertake his cause, arbitrate the matter, and make atonement for the offender; *but if a man sin against the Lord* (that is, if a priest profane the holy things of the Lord, if a man that deals with God for others do himself affront him) *who shall entreat for him?* Eli was himself a judge, and had often made intercession for transgressors, but, says he, "You that *sin against the Lord,*" that is, "against the law and honour of God, in those very things which immediately pertain to him, and by which reconciliation is to be made, how can I entreat for you?" Their condition was deplorable indeed when their own father could not speak a good word for them, nor could have the face to appear as their advocate. Sins against the remedy, the atonement itself, are most dangerous, *treading under foot the blood of the covenant,* for then there *remains no more sacrifice,* [[Hebrews 10#26]].
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2. It was too mild and gentle. He should have rebuked them sharply. Their crimes deserved sharpness; their temper needed it; the softness of his dealing with them would but harden them the more. The animadversion was too easy when he said, *It is no good report.* he should have said, "It is a shameful scandalous thing, and not to be suffered!" Whether it was because he loved them or because he feared them that he dealt thus tenderly with them, it was certainly an evidence of his want of zeal for the honour of God and his sanctuary. He bound them over to God's judgment, but he should have taken cognizance of their crimes himself, as high priest and judge, and have restrained and punished them. What he said was right, but it was not enough. Note, It is sometimes necessary that we put an edge upon the reproofs we give. There are those that must be saved *with fear,* [[Jude 23]].
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3. Their obstinacy against this reproof. His lenity did not at all work upon them: They *hearkened not to their father,* though he was also a judge. They had no regard either to his authority or to his affection, which was to them *an evident token of perdition;* it was *because the Lord would slay them.* They had long hardened their hearts, and now God, in a way of righteous judgment, hardened their hearts, and seared their consciences, and withheld from them the grace they had resisted and forfeited. Note, Those that are deaf to the reproofs of wisdom are manifestly marked for ruin. The Lord has *determined to destroy them,* [[2 Chronicles 25#16]]. See [[Proverbs 29#1]]. Immediately upon this, Samuel's tractableness is again mentioned ([[1 Samuel 2#26]]), to shame their obstinacy: *The child Samuel grew.* God's grace is his own; he denied it to the sons of the high priest and gave it to the child of an obscure country Levite.
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# Eli and His House Threatened. (b. c. 1128.)
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## Verses: 27 - 36
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27 And there came a man of God unto Eli, and said unto him, Thus saith the Lord, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh's house? 28 And did I choose him out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by fire of the children of Israel? 29 Wherefore kick ye at my sacrifice and at mine offering, which I have commanded in my habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people? 30 Wherefore the Lord God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the Lord saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed. 31 Behold, the days come, that I will cut off thine arm, and the arm of thy father's house, that there shall not be an old man in thine house. 32 And thou shalt see an enemy in my habitation, in all the wealth which God shall give Israel: and there shall not be an old man in thine house for ever. 33 And the man of thine, whom I shall not cut off from mine altar, shall be to consume thine eyes, and to grieve thine heart: and all the increase of thine house shall die in the flower of their age. 34 And this shall be a sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas; in one day they shall die both of them. 35 And I will raise me up a faithful priest, that shall do according to that which is in mine heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever. 36 And it shall come to pass, that every one that is left in thine house shall come and crouch to him for a piece of silver and a morsel of bread, and shall say, Put me, I pray thee, into one of the priests' offices, that I may eat a piece of bread.
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Eli reproved his sons too gently, and did not threaten them as he should, and therefore God sent a prophet to him to reprove him sharply, and to threaten him, because, by his indulgence of them, he had strengthened their hands in their wickedness. If good men be wanting in their duty, and by their carelessness and remissness contribute any thing to the sin of sinners, they must expect both to hear of it and to smart for it. Eli's family was now nearer to God than all *the families of the earth, and therefore he will punish them,* [[Amos 3#2]]. The message is sent to Eli himself, because God would bring him to repentance and save him; not to his sons, whom he had determined to destroy. And it might have been a means of awakening him to do his duty at last, and so to have prevented the judgment, but we do not find it had any great effect upon him. The message this prophet delivers from God is very close.
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1. He reminds him of the great things God had done for the house of his fathers and for his family. He appeared to Aaron in Egypt ([[Exodus 4#27]]), in the house of bondage, as a token of further favour which he designed for him, [[1 Samuel 2#27]]. He advanced him to the priesthood, entailed it upon his family, and thereby dignified it above any of the families of Israel. He entrusted him with honourable work, to offer on God's altar, *to burn incense,* and to wear that ephod in which was the breast-plate of judgment. He settled upon him an honourable maintenance, a share out of *all the offerings made by fire,* [[1 Samuel 2#28]]. What could he have done more for them, to engage them to be faithful to him? Note, The distinguishing favours we have received from God, especially those of the spiritual priesthood, are great aggravations of sin, and will be remembered against us in the day of account, if we profane our crown and betray our trusts, [[Deuteronomy 32#6]]; [[2 Samuel 12#7..8]].
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2. He exhibits a high charge against him and his family. His children did wickedly, and he connived at it, and thereby involved himself in the guilt; the indictment therefore runs against them all, [[1 Samuel 2#29]].
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1. His sons had impiously profaned the holy things of God: "*You kick at my sacrifice which I have commanded;* not only trample upon the institution as a mean thing, but spurn at it as a thing you hate to be tied up to." They did the utmost despite imaginable to the offerings of the Lord when they committed all that outrage and rapine about them that we read of, and violently plundered the pots on which, in effect, *Holiness to the Lord* was written ([[Zechariah 14#20]]), and took that fat to themselves which God had appointed to be burnt on his altar.
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2. Eli had bolstered them up in it, by not punishing their insolence and impiety: "Thou for thy part *honourest thy sons above me,*" that is, "thou hadst rather see my offerings disgraced by their profanation of them than see thy sons disgraced by a legal censure upon them for so doing, which ought to have been inflicted, even to suspension and deprivation *ab officio et beneficio-- of their office and its emoluments.*" Those that allow and countenance their children in any evil way, and do not use their authority to restrain and punish them, do in effect *honour them more than God,* being more tender of their reputation than of his glory and more desirous to humour them than to honour him.
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3. They had all shared in the gains of the sacrilege. It is to be feared that Eli himself, though he disliked and reproved the abuses they committed, yet did not forbear to eat of the roast meat they sacrilegiously got, [[1 Samuel 2#15]]. He was a *fat heavy man* ([[1 Samuel 4#18]]), and therefore it is charged upon the whole family (though Hophni and Phinehas were principally guilty), *You make yourselves fat with the chief of all the offerings.* God gave them sufficient to feed them, but that would not suffice; they made themselves fat, and served their lusts with that which God was to be served with. See [[Hosea 4#8]].
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3. He declares the cutting off of the entail of the high priesthood from his family ([[1 Samuel 2#30]]): "*The Lord God of Israel,* who is jealous for his own honour and Israel's, says, and lets thee know it, that thy commission is revoked and superseded." *I said, indeed, that thy house, and the house of thy father* Ithamar (for from that younger son of Aaron Eli descended), *should walk before me for ever.* Upon what occasion the dignity of the high priesthood was transferred from the family of Eleazar to that of Ithamar does not appear; but it seems this had been done, and Eli stood fair to have that honour perpetuated to his posterity. But observe, the promise carried its own condition along with it: *They shall walk before me forever,* that is, "they shall have the honour, provided they faithfully do the service." *Walking before God* is the great condition of the covenant, [[Genesis 17#1]]. Let them set me before their face, and I will set them before my face continually ([[Psalms 41#12]]), otherwise not. But now the Lord says, *Be it far from me.* "Now that you cast me off you can expect no other than that I should cast you off; you will not walk before me as you should, and therefore you shall not." Such wicked and abusive servants God will discard, and turn out of his service. Some think there is a further reach in this recall of the grant, and that it was not only to be fulfilled shortly in the deposing of the posterity of Eli, when Zadok, who descended from Eleazar, was put in Abiathar's room, but it was to have its complete accomplishment at length in the total abolition of the Levitical priesthood by the priesthood of Christ.
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4. He gives a good reason for this revocation, taken from a settled and standing rule of God's government, according to which all must expect to be dealt with (like that by which Cain was tried, [[Genesis 4#7]]): *Those that honour me I will honour, and those that despise me shall be lightly esteemed.*
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1. Observe in general,
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1. That God is the fountain of honour and dishonour; he can exalt the meanest and put contempt upon the greatest.
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2. As we deal with God we must expect to be dealt with by him, and yet more favourably than we deserve. See [[Psalms 18#25..26]].
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2. Particularly,
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1. Be it spoken, to the everlasting reputation of religion or of serious godliness, that it gives honour to God and puts honour upon men. By it we seek and serve the glory of God, and he will be behind-hand with none that do so, but here and hereafter will secure their glory. The way to be truly great is to be truly good. If we humble and deny ourselves in any thing to honour God, and have a single eye to him in it, we may depend upon this promise, he will put the best honour upon us. See [[John 12#26]].
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2. Be it spoken, to the everlasting reproach of impiety or profaneness, that this does dishonour to God (despises the greatest and best of beings, whom angels adore) and will bring dishonour upon men, for those that do so shall be lightly esteemed; not only God will lightly esteem them (that perhaps they will not regard, as those that honour him value his honour, of whom therefore it is said, *I will honour them*), but they shall be lightly esteemed by all the world; the very honour they are proud of shall be laid in the dust; they shall see themselves despised by all mankind, their names a reproach; when they are gone, their memory shall rot, and, when they rise again, it shall be to everlasting shame and contempt. The dishonour which their impotent malice puts upon God and his omnipotent justice will return upon their own heads, [[Psalms 79#12]].
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5. He foretels the particular judgments which should come upon his family, to its perpetual ignominy. A curse should be entailed upon his posterity, and a terrible curse it is, and shows how jealous God is in the matters of his worship and how ill he takes it when those who are bound by their character and profession to preserve and advance the interests of his glory are false to their trust, and betray them. If God's ministers be vicious and profane, *of how much sorer punishment will they be thought worthy,* here and for ever, than other sinners! Let such read the doom here passed on Eli's house, and tremble. It is threatened,
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1. That their power should be broken ([[1 Samuel 2#31]]): *I will cut off thy arm, and the arm of thy father's house.* They should be stripped of all their authority, should be deposed, and have no influence upon the people as they had had. God *would make them contemptible and base.* See [[Malachi 2#8..9]]. The sons had abused their power to oppress the people and encroach upon their rights, and the father had not used his power, as he ought to have done, to restrain and punish them, and therefore it was justly threatened that the arm should be cut off which was not stretched out as it should have been.
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2. That their lives should be shortened. He was himself an old man; but instead of using the wisdom, gravity, experience, and authority of his age, for the service of God and the support of religion, he had suffered the infirmities of age to make him more cool and remiss in his duty, and therefore it is here threatened that none of his posterity should live to be old, [[1 Samuel 2#31..32]]. It is twice spoken: "*There shall not be an old man in thy house for ever;*" and again ([[1 Samuel 2#33]]), "*All the increase of thy house,* from generation to generation, *shall die in the flower of their age,* when they are in the midst of the years of their service," so that though the family should not be extinct, yet it should never be considerable, nor should any member of it come to be eminent in his day. Bishop Patrick relates, out of some of the Jewish writers, that long after this, there being a family in Jerusalem none of which commonly lived above eighteen years, upon search it was found that they descended from the house of Eli, on which this sentence was passed.
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3. That all their comforts should be embittered.
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||||
1. The comfort they had in the sanctuary, in its wealth and prosperity: *Thou shalt see an enemy in my habitation.* This was fulfilled in the Philistines' invasions and the mischiefs they did to Israel, by which the country was impoverished ([[1 Samuel 13#19]]), and no doubt the priests' incomes were thereby very much impaired. The captivity of the ark was such an act of hostility committed upon God's habitation as broke Eli's heart. As it is a blessing to a family to see *peace upon Israel* ([[Psalms 128#5..6]]), so the contrary is a sore judgment upon a family, especially a family of priests.
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2. The comfort of their children: "*The man of thine whom I shall not cut off by an untimely death* shall live to be a blot and burden to the family, a scandal and vexation to his relations; he shall be to *consume thy eyes* and *grieve thy heart,* for his foolishness or his sickliness, his wickedness or his poverty." Grief for a dead child is great, but for a bad child often greater.
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4. That their substance should be wasted and they should be reduced to extreme poverty ([[1 Samuel 2#36]]): "*He that is left* alive *in thy house* shall have little joy of his life, for want of a livelihood; he shall come and crouch to the succeeding family for a subsistence."
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1. He shall beg for the smallest alms-- *a piece of silver* (and the word signifies the *least* piece) and *a morsel of bread.* See how this answered the sin. Eli's sons must have the best pieces of flesh, but their sons will be glad of *a morsel of bread.* Note, Want is the just punishment of wantonness. Those who could not be content without dainties and varieties are brought, they or theirs, to want necessaries, and the Lord is righteous in thus visiting them.
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2. He shall beg for the meanest office: *Put me into somewhat belonging to the priesthood* (as it is in the original); *make me as one of the hired servants,* the fittest place for a prodigal. Plenty and power are forfeited when they are abused. They should not be able to pretend to any good preferment, not to any place at the altar, but should petition for some poor employment, be the work ever so hard and the wages ever so small, so they might but get bread. This, it is probable, was fully accomplished when Abiathar, who was of Eli's race, was deposed by Solomon for treason, and he and his turned out of office in the temple ([[1 Kings 2#26..27]]), by which it is easy to think his posterity were reduced to the extremities here described.
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5. That God would shortly begin to execute these judgments in the death of Hophni and Phinehas, the sad tidings of which Eli himself should live to hear: *This shall be a sign to thee,* [[1 Samuel 2#34]]. When thou hearest it, say, "Now the word of God begins to operate; here is one threatening fulfilled, from which I infer that all the rest will be fulfilled in their order." Hophni and Phinehas had many a time sinned together, and it is here foretold that they should die together both in one day. Bind these tares in a bundle for the fire. This was fulfilled, [[1 Samuel 4#11]].
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6. In the midst of all these threatenings against the house of Eli, here is mercy promised to Israel ([[1 Samuel 2#35]]): *I will raise me up a faithful priest.* 1. This was fulfilled in Zadoc, of the family of Eleazar, who came into Abiathar's place in the beginning of Solomon's reign, and was faithful to his trust; and the high priests were of his posterity as long as the Levitical priesthood continued. Note, The wickedness of ministers, though it destroy themselves, yet it shall not destroy the ministry. How bad soever the officers are, the office shall continue always to the end of the world. If some betray their trust, yet others shall be raised up that will be true to it. God's work shall never fall to the ground for want of hands to carry it on. The high priest is here said to *walk before God's anointed* (that is, David and his seed) because he wore the breast-plate of judgment, which he was to consult, not in common cases, but for the king, in the affairs of state. Note, Notwithstanding the degeneracy we see and lament in many families, God will secure to himself a succession. If some grow worse than their ancestors, others, to balance that, shall grow better.
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2. It has its full accomplishment in the priesthood of Christ, that merciful and faithful high priest whom God raised up when the Levitical priesthood was thrown off, who in all things did his father's mind, and for whom God will build a sure house, build it on a rock, so that the gates of hell cannot prevail against it.
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@ -0,0 +1,73 @@
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# Chapter Introduction
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David, having several times narrowly escaped Saul's fury, begins to consider at last whether it may not be necessary for him to retire into the country and to take up arms in his own defence. But he will not do so daring a thing without consulting his faithful friend Jonathan; how he did this, and what passed between them, we have an account in this chapter, where we have as surprising instances of supernatural love as we had in the chapter before of unnatural hatred.
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1. David complains to Jonathan of his present distress, and engages him to be his friend, [[1 Samuel 20#1..8]].
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2. Jonathan faithfully promises to get and give him intelligence how his father stood affected to him, and renews the covenant of friendship with him, [[1 Samuel 20#9..23]].
|
||||
3. Jonathan, upon trial, finds, to his grief, that his father was implacably enraged against David, [[1 Samuel 20#24..34]].
|
||||
4. He gives David notice of this, according to the appointment between them, [[1 Samuel 20#35..42]].
|
||||
|
||||
# David Consults Jonathan. (b. c. 1058.)
|
||||
|
||||
## Verses: 1 - 8
|
||||
1 And David fled from Naioth in Ramah, and came and said before Jonathan, What have I done? what is mine iniquity? and what is my sin before thy father, that he seeketh my life? 2 And he said unto him, God forbid; thou shalt not die: behold, my father will do nothing either great or small, but that he will shew it me: and why should my father hide this thing from me? it is not so. 3 And David sware moreover, and said, Thy father certainly knoweth that I have found grace in thine eyes; and he saith, Let not Jonathan know this, lest he be grieved: but truly as the Lord liveth, and as thy soul liveth, there is but a step between me and death. 4 Then said Jonathan unto David, Whatsoever thy soul desireth, I will even do it for thee. 5 And David said unto Jonathan, Behold, to morrow is the new moon, and I should not fail to sit with the king at meat: but let me go, that I may hide myself in the field unto the third day at even. 6 If thy father at all miss me, then say, David earnestly asked leave of me that he might run to Bethlehem his city: for there is a yearly sacrifice there for all the family. 7 If he say thus, It is well; thy servant shall have peace: but if he be very wroth, then be sure that evil is determined by him. 8 Therefore thou shalt deal kindly with thy servant; for thou hast brought thy servant into a covenant of the Lord with thee: notwithstanding, if there be in me iniquity, slay me thyself; for why shouldest thou bring me to thy father?
|
||||
|
||||
Here,
|
||||
|
||||
1. David makes a representation to Jonathan of his present troubles. While Saul lay bound by his trance at Naioth David escaped to the court, and got to speak with Jonathan. And it was happy for him that he had such a friend at court, when he had such an enemy on the throne. If there be those that hate and despise us, let us not be disturbed at that, for there are those also that love and respect us. God hath set the one over against the other, and so must we. Jonathan was a friend that loved at all times, loved David as well now in his distress, and bade him as welcome into his arms, as he had done when he was in his triumph ([[1 Samuel 18#1]]), and he was *a brother that was born for adversity,* [[Proverbs 17#17]]. Now,
|
||||
1. David appeals to Jonathan himself concerning his innocency, and he needed not say much to him for the proof of it, only he desired him that if he knew of any just offence he had given his father he would tell him, that he might humble himself and beg his pardon: *What have I done?* [[1 Samuel 20#1]].
|
||||
2. He endeavors to convince him that, notwithstanding his innocency, Saul sought his life. Jonathan, from a principal of filial respect to his father, was very loth to believe that he designed or would ever do so wicked a thing, [[1 Samuel 20#2]]. He the rather hoped so because he knew nothing of any such design, and he had usually been made privy to all his counsels. Jonathan, as became a dutiful son, endeavored to cover his father's shame, as far as was consistent with justice and fidelity to David. Charity is not forward to think evil of any, especially of a parent, [[1 Corinthians 13#5]]. David therefore gives him the assurance of an oath concerning his own danger, swears the peace upon Saul, that he was in fear of his life by him: "*As the Lord liveth,* than which nothing more sure in itself, and as *thy soul liveth,* than which nothing more certain to thee, whatever thou thinkest, *there is but a step between me and death,*" [[1 Samuel 20#3]]. And, as for Saul's concealing it from Jonathan, it was easy to account for that; he knew the friendship between him and David, and therefore, though in other things he advised with him, yet not in that. None more fit than Jonathan to serve him in every design that was just and honourable, but he knew him to be a man of more virtue than to be his confidant in so base a design as the murder of David.
|
||||
2. Jonathan generously offers him his service ([[1 Samuel 20#4]]): *Whatsoever thou desirest,* he needed not insert the proviso of lawful and honest (for he knew David too well to think he would ask any thing that was otherwise), *I will even do it for thee.* This is true friendship. Thus Christ testifies his love to us: *Ask, and it shall be done for you;* and we must testify ours to him by keeping his commandments.
|
||||
3. David only desires him to satisfy himself, and then to satisfy him whether Saul did really design his death or no. Perhaps David proposed this more for Jonathan's conviction than his own, for he himself was well satisfied.
|
||||
1. The method of trial he proposed was very natural, and would certainly discover how Saul stood affected to him. The two next days Saul was to dine publicly, upon occasion of the solemnities of the new moon, when extraordinary sacrifices were offered and feasts made upon the sacrifices. Saul was rejected of God, and the Spirit of the Lord had departed from him, yet he kept up his observance of the holy feasts. There may be the remains of external devotion where there is nothing but the ruins of real virtue. At these solemn feasts Saul had either all his children to sit with him, and David had a seat as one of them, or all his great officers, and David had a seat as one of *them.* However it was, David resolved his seat should be empty (and that it never used to be at a sacred feast) those two days ([[1 Samuel 20#5]]), and he would abscond till the solemnity was over, and put it upon this issue: if Saul admitted an excuse for his absence, and dispensed with it, he would conclude he had changed his mind and was reconciled to him; but if he resented it, and was put into a passion by it, it was easy to conclude he designed him a mischief, since it was certain he did not love him so well as to desire his presence for any other end than that he might have an opportunity to do him a mischief, [[1 Samuel 20#7]].
|
||||
2. The excuse he desired Jonathan to make for his absence, we have reason to think, was true, that he was invited by his elder brother to Bethlehem, his own city, to celebrate this new moon with his relations there, because, besides the monthly solemnity in which they held communion with all Israel, they had now a yearly sacrifice, and a holy feast upon it, for *all the family,* [[1 Samuel 20#6]]. They kept a day of thanksgiving in their family for the comforts they enjoyed, and of prayer for the continuance of them. By this it appears that the family David was of was a very religious family, a house that had a church in it.
|
||||
3. The arguments he used with Jonathan to persuade him to do this kindness for him were very pressing, [[1 Samuel 20#8]].
|
||||
1. That he had entered into a league of friendship with him, and it was Jonathan's own proposal: *Thou hast brought thy servant into a covenant of the Lord with thee.*
|
||||
2. That he would by no means urge him to espouse his cause if he was not sure that it was a righteous cause: "*If there be iniquity in me,* I am so far from desiring or expecting that the covenant between us should bind thee to be a confederate with me in that iniquity that I freely release thee from it, and wish that my hand may be first upon me: *Slay me thyself.*" No honest man will urge his friend to do a dishonest thing for his sake.
|
||||
|
||||
# Jonathan's Covenant with David. (b. c. 1058.)
|
||||
|
||||
## Verses: 9 - 23
|
||||
9 And Jonathan said, Far be it from thee: for if I knew certainly that evil were determined by my father to come upon thee, then would not I tell it thee? 10 Then said David to Jonathan, Who shall tell me? or what if thy father answer thee roughly? 11 And Jonathan said unto David, Come, and let us go out into the field. And they went out both of them into the field. 12 And Jonathan said unto David, O Lord God of Israel, when I have sounded my father about to morrow any time, or the third day, and, behold, if there be good toward David, and I then send not unto thee, and shew it thee; 13 The Lord do so and much more to Jonathan: but if it please my father to do thee evil, then I will shew it thee, and send thee away, that thou mayest go in peace: and the Lord be with thee, as he hath been with my father. 14 And thou shalt not only while yet I live shew me the kindness of the Lord, that I die not: 15 But also thou shalt not cut off thy kindness from my house for ever: no, not when the Lord hath cut off the enemies of David every one from the face of the earth. 16 So Jonathan made a covenant with the house of David, saying, Let the Lord even require it at the hand of David's enemies. 17 And Jonathan caused David to swear again, because he loved him: for he loved him as he loved his own soul. 18 Then Jonathan said to David, To morrow is the new moon: and thou shalt be missed, because thy seat will be empty. 19 And when thou hast stayed three days, then thou shalt go down quickly, and come to the place where thou didst hide thyself when the business was in hand, and shalt remain by the stone Ezel. 20 And I will shoot three arrows on the side thereof, as though I shot at a mark. 21 And, behold, I will send a lad, saying, Go, find out the arrows. If I expressly say unto the lad, Behold, the arrows are on this side of thee, take them; then come thou: for there is peace to thee, and no hurt; as the Lord liveth. 22 But if I say thus unto the young man, Behold, the arrows are beyond thee; go thy way: for the Lord hath sent thee away. 23 And as touching the matter which thou and I have spoken of, behold, the Lord be between thee and me for ever.
|
||||
|
||||
Here,
|
||||
|
||||
1. Jonathan protests his fidelity to David in his distress. Notwithstanding the strong confidence David had in Jonathan, yet, because he might have some reason to fear that his father's influence, and his own interest, should make him warp, or grow cool towards him, Jonathan thought it requisite solemnly to renew the professions of his friendship to him ([[1 Samuel 20#9]]): "*Far be it from thee* to think that I suspect thee of any crime for which I should either slay thee myself or deliver thee to my father; no, if thou hast any jealousy of that, *Come let us go into the field* ([[1 Samuel 20#11]]), and talk it over more fully." He did not challenge him to the field to fight him for an affront, but to fix him in his friendship. He faithfully promised him that he would let him know how, upon trial, he found his father affected towards him, and would make the matter neither better nor worse than it was. "If there be *good towards thee,* I will *show it thee,* that thou mayest be easy ([[1 Samuel 20#12]]), if evil, I will *send thee away,* that thou mayest be safe" ([[1 Samuel 20#13]]); and thus he would help to deliver him from the evil if it were real and from the fear of evil if it were but imaginary. For the confirmation of his promise he appeals to God,
|
||||
1. As a witness ([[1 Samuel 20#12]]): "*O Lord God of Israel,* thou knowest I mean sincerely, and think as I speak." The strength of his passion made the manner of his speaking concise and abrupt.
|
||||
2. As a judge: "*The Lord do so and much more to Jonathan* ([[1 Samuel 20#13]]), if I speak deceitfully, or break my word with my friend." He expressed himself thus solemnly that David might be abundantly assured of his sincerity. And thus God has confirmed his promises to us, that we might have *strong consolation,* [[Hebrews 6#17..18]]. Jonathan adds to his protestations his hearty prayers: "*The Lord be with thee,* to protect and prosper thee, *as he has been* formerly *with my father,* though now he has withdrawn." Thus he imitates his belief that David would be in his father's place, and his good wishes that he might prosper in it better than his father now did.
|
||||
2. He provides for the entail of the covenant of friendship with David upon his posterity, [[1 Samuel 20#14..16]]. He engages David to be a friend to his family when he was gone ([[1 Samuel 20#15]]): *Thou shalt* promise that thou wilt *not cut off thy kindness from my house for ever.* This he spoke from a natural affection he had to his children, whom he desired it might go well with after his decease, and for whose future welfare he desired to improve his present interest. It also intimates his firm belief of David's advancement, and that it would be in the power of his hand to do a kindness or unkindness to his seed; for, in process of time, *the Lord would cut off his enemies,* Saul himself was not expected; then "*Do not thou cut off thy kindness from my house,* nor revenge my father's wrongs upon my children." The house of David must likewise be bound to the house of Jonathan from generation to generation; he *made a covenant* ([[1 Samuel 20#16]]) *with the house of David.* Note, True friends cannot but covet to transmit to theirs after them their mutual affections. *Thy own friend, and thy father's friend, forsake not.* This kindness,
|
||||
1. He calls *the kindness of the Lord,* because it is such kindness as God shows to those he takes into covenant with himself; for he is a God to them and to their seed; they are *beloved for the fathers' sakes.* 2. He secures it by an imprecation ([[1 Samuel 20#16]]): *The Lord require it at the hand of David's seed* (for of David himself he had no suspicion) if they prove so far David's enemies as to deal wrongfully with the posterity of Jonathan, David's friend. He feared lest David, or some of his, should hereafter be tempted, for the clearing and confirming of their title to the throne, to do by his seed as Abimelech had done by the sons of Gideon ([[Judges 9#5]]), and this he would effectually prevent; but the reason given ([[1 Samuel 20#17]]) why Jonathan was so earnest to have the friendship entailed is purely generous, and has nothing of self in it; it was because *he loved him as he loved his own soul,* and therefore desired that he and his might be beloved by him. David, though now in disgrace at court and in distress, was as amiable in the eyes of Jonathan as ever he had been, and he loved him never the less for his father's hating him, so pure were the principles on which his friendship was built. Having himself sworn to David, he caused David to swear to him, and (as we read it) *to swear again,* which David consented to (for he that bears an honest mind does not startle at assurances), to swear by his love to him, which he looked upon as a sacred thing. Jonathan's heart was so much upon it that, when they parted this time, he concluded with a solemn appeal to God: *The Lord be between me and thee for ever* ([[1 Samuel 20#23]]), that is, "God himself be judge between us and our families for ever, if on either side this league of friendship be violated." It was in remembrance of this covenant that David was kind to Mephibosheth, [[2 Samuel 9#7]]; [[2 Samuel 21#7]]. It will be a kindness to ourselves and ours to secure an interest in those whom God favours and to make his friends ours.
|
||||
3. He settles the method of intelligence, and by what signs and tokens he would give him notice how his father stood affected towards him. David would be missed the first day, or at least the second day, of the new moon, and would be enquired after, [[1 Samuel 20#18]]. On the third day, by which time he would have returned from Bethlehem, he must be at such a place ([[1 Samuel 20#19]]), and Jonathan would come towards that place with his bow and arrows to shoot for diversion ([[1 Samuel 20#20]]), would send his lad to fetch his arrows, and, if they were shot short of the lad, David must take it for a signal of safety, and not be afraid to show his head ([[1 Samuel 20#21]]); but, if he shot beyond the lad, it was a signal of danger, and he must shift for his safety, [[1 Samuel 20#22]]. This expedient he fixed lest he should not have the opportunity, which yet it proved he had, of talking with David, and making the report by word of mouth.
|
||||
|
||||
# Jonathan Excuses David to Saul. (b. c. 1058.)
|
||||
|
||||
## Verses: 24 - 34
|
||||
24 So David hid himself in the field: and when the new moon was come, the king sat him down to eat meat. 25 And the king sat upon his seat, as at other times, even upon a seat by the wall: and Jonathan arose, and Abner sat by Saul's side, and David's place was empty. 26 Nevertheless Saul spake not any thing that day: for he thought, Something hath befallen him, he is not clean; surely he is not clean. 27 And it came to pass on the morrow, which was the second day of the month, that David's place was empty: and Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse to meat, neither yesterday, nor to day? 28 And Jonathan answered Saul, David earnestly asked leave of me to go to Bethlehem: 29 And he said, Let me go, I pray thee; for our family hath a sacrifice in the city; and my brother, he hath commanded me to be there: and now, if I have found favour in thine eyes, let me get away, I pray thee, and see my brethren. Therefore he cometh not unto the king's table. 30 Then Saul's anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious woman, do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother's nakedness? 31 For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die. 32 And Jonathan answered Saul his father, and said unto him, Wherefore shall he be slain? what hath he done? 33 And Saul cast a javelin at him to smite him: whereby Jonathan knew that it was determined of his father to slay David. 34 So Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month: for he was grieved for David, because his father had done him shame.
|
||||
|
||||
Jonathan is here effectually convinced of that which he was so loth to believe, that his father had an implacable enmity to David, and would certainly be the death of him if it were in his power; and he had like to have paid very dearly himself for the conviction.
|
||||
|
||||
1. David is missed from the feast on the first day, but nothing is said of him. *The king sat upon his seat,* to feast upon the peace-offerings *as at other times* ([[1 Samuel 20#25]]), and yet had his heart as full of envy and malice against David as it could hold. He should first have been reconciled to him, and then have come and offered his gift; but, instead of that, he hoped, at this feast, to drink the blood of David. What an abomination was that sacrifice which was brought with such a wicked mind as this! [[Proverbs 21#27]]. When the king came to take his seat Jonathan arose, in reverence to him both as a father and as his sovereign; every one knew his place, but David's was empty. It did not use to be so. None more content than he in attending holy duties; nor had he been absent now but that he must have come at the peril of his life; self-preservation obliged him to withdraw. In imminent peril present opportunities may be waived, nay, we ought not to throw ourselves into the mouth of danger. Christ him self absconded often, till he knew that his hour had come. But that day Saul took no notice that he missed David, but said within himself, "*Surely he is not clean,* [[1 Samuel 20#26]]. Some ceremonial pollution has befallen him, which forbids him to eat of the holy things till he has *washed his clothes, and bathed his flesh in water, and been unclean until the evening.*" Saul knew what conscience David made of the law, and that he would rather keep away from the holy feast than come in his uncleanness. Blessed be God, no uncleanness is now a restraint upon us, but what we may by faith and repentance be washed from in the fountain opened, [[Psalms 26#6]].
|
||||
2. He is enquired for the second day, [[1 Samuel 20#27]]. Saul asked Jonathan, who he knew was his confidant, *Wherefore cometh not the son of Jesse to meat?* He was his own son by marriage, but he calls him in disdain, *the son of Jesse.* He asks for him as if he were not pleased that he should be absent from a religious feast; and so it should be example to masters of families to see to it that those under their charge be not absent from the worship of God, either in public or in the family. It is a bad thing for us, except in case of necessity, to omit an opportunity of statedly attending on God in solemn ordinances. Thomas lost a sight of Christ by being once absent from a meeting of the disciples. But that which displeased Saul was that hereby he missed the opportunity he expected of doing David a mischief.
|
||||
3. Jonathan makes his excuse, [[1 Samuel 20#28..29]].
|
||||
1. That he was absent upon a good occasion, keeping the feast in another place, though not here, sent for by his elder brother, who was now more respectful to him than he had been ([[1 Samuel 17#28]]), and that he had gone to pay his respects to his relations, for the keeping up of brotherly love; and no master would deny a servant liberty to do that in due time. He pleads,
|
||||
2. That he did not go without leave humbly asked and obtained from Jonathan, who, as his superior officer, was proper to be applied to for it. Thus he represents David as not wanting in any instance of respect and duty to the government.
|
||||
4. Saul hereupon breaks out into a most extravagant passion, and rages like a lion disappointed of his prey. David was out of his reach, but he falls upon Jonathan for his sake ([[1 Samuel 20#30..31]]), gives him base language, not fit for a gentleman, a prince, to give to any man, especially his own son, heir apparent to his crown, a son that served him, the greatest stay and ornament of his family, before a great deal of company, at a feast, when all should be in good humour, at a sacred feast, by which all irregular passions should be mortified and subdued; yet he does in effect call him,
|
||||
1. A bastard: *Thou son of the perverse rebellious woman;* that is, according to the foolish filthy language of men's brutish passion now a day, "Thou son of a whore." He tells him he was born *to the confusion of his mother,* that is, he had given the world cause to suspect that he was not the legitimate son of Saul, because he loved him whom Saul hated and supported him who would be the destruction of their family.
|
||||
2. A traitor: *Thou son of a perverse rebellion* (so the word is), that is, "thou perverse rebel." At other times he reckoned no counsellor or commander that he had more trusty and well-beloved than Jonathan; yet now in this passion he represents him as dangerous to his crown and life.
|
||||
3. A fool: *Thou hast chosen the son of Jesse* for thy friend *to thy own confusion,* for while he lives *thou shalt never be established.* Jonathan indeed did wisely and well for himself and family to secure an interest in David, whom Heaven had destined to the throne, yet, for this, he is branded as most impolitic. It is good taking God's people for our people and going with those that have him with them. It will prove to our advantage at last, however for the present it may be thought a disparagement, and a prejudice to our secular interest. It is probable Saul knew that David was anointed to the kingdom by the same hand that anointed him, and then not Jonathan, but himself, was the fool, to think to defeat the counsels of God. Yet nothing will serve him but David must die, and Jonathan must fetch him to execution. See how ill Saul's passion looks, and let it warn us against the indulgence of any thing like it in ourselves. Anger is madness, and *he that hates his brother is a murderer.*
|
||||
5. Jonathan is sorely grieved and put into disorder by his father's barbarous passion, and the more because he had hoped better things, [[1 Samuel 20#2]]. He was troubled for his father, that he should be such a brute, troubled for his friend, whom he knew to be a friend of God, that he should be so basely abused; he was *grieved for David* ([[1 Samuel 20#34]]), and troubled for himself too, because *his father had done him shame,* and, though most unjustly, yet he must submit to it. One would pity Jonathan to see how he was put,
|
||||
1. Into the peril of sin. Much ado that wise and good man had to keep his temper, upon such a provocation as this. His father's reflections upon himself made no return to; it becomes inferiors to bear with meekness and silence the contempts put upon them in wrath and passion. *When thou art the anvil lie thou still.* But his dooming David to die he could not bear: to that he replied with some heat ([[1 Samuel 20#32]]), *Wherefore shall he be slain?* *What has he done?* Generous spirits can much more easily bear to be abused themselves than to hear their friends abused.
|
||||
2. Into the peril of death. Saul was now so outrageous that he threw his javelin at Jonathan, [[1 Samuel 20#33]]. He seemed to be in great care ([[1 Samuel 20#31]]) than Jonathan should be established in his kingdom, and yet now he himself aims at his life. What fools, what savage beasts and worse does anger make men! How necessary it is to put a hook in its nose and a bridle in its jaws! Jonathan was fully satisfied that evil was determined against David, which put him out of frame exceedingly: he *rose from table,* thinking it high time when his life was struck at, and *would eat no meat,* for they were not to eat of the holy things in their mourning. All the guests, we may suppose, were discomposed, and the mirth of the feast was spoiled. *He that is cruel troubles his own flesh,* [[Proverbs 11#17]].
|
||||
|
||||
# David Informed of His Danger. (b. c. 1058.)
|
||||
|
||||
## Verses: 35 - 42
|
||||
35 And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and a little lad with him. 36 And he said unto his lad, Run, find out now the arrows which I shoot. And as the lad ran, he shot an arrow beyond him. 37 And when the lad was come to the place of the arrow which Jonathan had shot, Jonathan cried after the lad, and said, Is not the arrow beyond thee? 38 And Jonathan cried after the lad, Make speed, haste, stay not. And Jonathan's lad gathered up the arrows, and came to his master. 39 But the lad knew not any thing: only Jonathan and David knew the matter. 40 And Jonathan gave his artillery unto his lad, and said unto him, Go, carry them to the city. 41 And as soon as the lad was gone, David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded. 42 And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the Lord, saying, The Lord be between me and thee, and between my seed and thy seed for ever. And he arose and departed: and Jonathan went into the city.
|
||||
|
||||
Here is,
|
||||
|
||||
1. Jonathan's faithful performance of his promise to give David notice of the success of his dangerous experiment. He went at the time and to the place appointed ([[1 Samuel 20#35]]), within sight of which he knew David lay hid, sent his footboy to fetch his arrows, which he would shoot at random ([[1 Samuel 20#36]]), and gave David the fatal signal by shooting an arrow beyond the lad ([[1 Samuel 20#37]]): *Is not the arrow beyond thee?* That word [*beyond*] David knew the meaning of better than the lad. Jonathan dismissed the lad, who knew nothing of the matter, and, finding the coast clear and no danger of a discovery, he presumed upon one minute's personal conversation with David after he had bidden him flee for his life.
|
||||
2. The most sorrowful parting of these two friends, who, for aught that appears, never came together again but once, and that was by stealth *in a wood,* [[1 Samuel 23#16]].
|
||||
1. David addressed himself to Jonathan with the reverence of a servant rather than the freedom of a friend: *He fell on his face to the ground, and bowed himself three times,* as one deeply sensible of his obligations to him for the good services he had done him.
|
||||
2. They took leave of each other with the greatest affection imaginable, with kisses and tears; they wept on each other's neck *till David exceeded,* [[1 Samuel 20#41]]. The separation of two such faithful friends was equally grievous to them both, but David's case was the more deplorable; for, when Jonathan was returning to his family and friends, David was leaving all his comforts, even those of God's sanctuary, and therefore his grief exceeded Jonathan's, or perhaps it was because his temper was more tender and his passions were stronger.
|
||||
3. They referred themselves to the covenant of friendship that was between them, both of them comforting themselves with this in this mournful separation: "*We have sworn both of us in the name of the Lord,* for ourselves and our heirs, that we and they will be faithful and kind to each other from generation to generation." Thus, while we are at home in the body and absent from the Lord, this is our comfort, that he has *made with us an everlasting covenant.*
|
||||
@ -0,0 +1,45 @@
|
||||
# Chapter Introduction
|
||||
|
||||
David has now quite taken leave both of Saul's court and of his camp, has bidden farewell to his alter idem-- his other self, the beloved Jonathan; and henceforward to the end of this book he is looked upon and treated as an outlaw and proclaimed a traitor. We still find him shifting from place to place for his own safety, and Saul pursuing him. His troubles are very particularly related in this and the following chapters, not only to be a key to the Psalms, but that he might be, as other prophets, an example to the saints in all ages, "of suffering affliction, and of patience," and especially that he might be a type of Christ, who, being anointed to the kingdom, humbled himself, and was therefore highly exalted. But the example of the suffering Jesus was a copy without a blot, that of David was not so; witness the records of this chapter, where we find David in his flight,
|
||||
|
||||
1. Imposing upon Abimelech the priest, to get from him both victuals and arms, [[1 Samuel 21#1..9]].
|
||||
2. Imposing upon Achish, king of Gath, by feigning himself mad, [[1 Samuel 21#10..15]]. Justly are troubles called temptations, for many are by them drawn into sin.
|
||||
|
||||
# David Obtains the Show-Bread; David Gets the Sword of Goliath. (b. c. 1057.)
|
||||
|
||||
## Verses: 1 - 9
|
||||
1 Then came David to Nob to Ahimelech the priest: and Ahimelech was afraid at the meeting of David, and said unto him, Why art thou alone, and no man with thee? 2 And David said unto Ahimelech the priest, The king hath commanded me a business, and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what I have commanded thee: and I have appointed my servants to such and such a place. 3 Now therefore what is under thine hand? give me five loaves of bread in mine hand, or what there is present. 4 And the priest answered David, and said, There is no common bread under mine hand, but there is hallowed bread; if the young men have kept themselves at least from women. 5 And David answered the priest, and said unto him, Of a truth women have been kept from us about these three days, since I came out, and the vessels of the young men are holy, and the bread is in a manner common, yea, though it were sanctified this day in the vessel. 6 So the priest gave him hallowed bread: for there was no bread there but the showbread, that was taken from before the Lord, to put hot bread in the day when it was taken away. 7 Now a certain man of the servants of Saul was there that day, detained before the Lord; and his name was Doeg, an Edomite, the chiefest of the herdmen that belonged to Saul. 8 And David said unto Ahimelech, And is there not here under thine hand spear or sword? for I have neither brought my sword nor my weapons with me, because the king's business required haste. 9 And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it is here wrapped in a cloth behind the ephod: if thou wilt take that, take it: for there is no other save that here. And David said, There is none like that; give it me.
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Here,
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1. David, in distress, flies in the tabernacle of God, now pitched at Nob, supposed to be a city in the tribe of Benjamin. Since Shiloh was forsaken, the tabernacle was often removed, though the ark still remained at Kirjath-jearim. Hither David came in his flight from Saul's fury ([[1 Samuel 21#1]]), and applied to Ahimelech the priest. Samuel the prophet could not protect him, Jonathan the prince could not. He therefore has recourse next to Ahimelech the priest. He foresees he must now be an exile, and therefore comes to the tabernacle,
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1. To take an affecting leave of it, for he knows not when he shall see it again, and nothing will be more afflictive to him in his banishment than his distance from the house of God, and his restraint from public ordinances, as appears by many of his psalms. He had given an affectionate farewell to his friend Jonathan, and cannot go till he has given the like to the tabernacle.
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2. To enquire of the Lord there, and to beg direction from him in the way both of duty and safety, his case being difficult and dangerous. That this was his business appears [[1 Samuel 22#10]], where it is said that *Ahimelech enquired of the Lord for him,* as he had done formerly, [[1 Samuel 21#15]]. It is a great comfort to us in a day of trouble that we have a God to go to, to whom we may open our case, and from whom we may ask and expect direction.
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2. Ahimelech the priest is surprised to see him in so poor an equipage; having heard that he had fallen into disgrace at court, he looked shy upon him, as most are apt to do upon their friends when the world frowns upon them. He was afraid of incurring Saul's displeasure by entertaining him, and took notice how mean a figure he now made to what he used to make: *Why art thou alone?* He had some with him (as appears [[Mark 2#26]]), but they were only his own servants; he had none of the courtiers, no persons of quality with him, as he used to have at other times, when he came to enquire of the Lord. He says ([[Psalms 42#4]]) he was wont to *go with a multitude to the house of God;* and, having now but two or three with him, Ahimelech might well ask, *Why art thou alone?* He that was suddenly advanced from the solitude of a shepherd's life to the crowd and hurries of the camp is now as soon reduced to the desolate condition of an exile and is *alone like a sparrow on the housetop,* such charges are there in this world and so uncertain are its smiles! Those that are courted to-day may be deserted to-morrow.
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3. David, under pretence of being sent by Saul upon public services, solicits Ahimelech to supply his present wants, [[1 Samuel 21#2..3]].
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1. Here David did not behave like himself. He told Ahimelech a gross untruth, that Saul had ordered him business to despatch, that his attendants were dismissed to such a place, and that he was charged to observe secresy and therefore durst not communicate it, no, not to the priest himself. This was all false. What shall we say to this? The scripture does not conceal it, and we dare not justify it. It was ill done, and proved of bad consequence; for it *occasioned the death of the priests of the Lord,* as David reflected upon it afterwards with regret, [[1 Samuel 22#22]]. It was needless for him thus to dissemble with the priest, for we may suppose that, if he had told him the truth, he would have sheltered and relieved him as readily as Samuel did, and would have known the better how to advise him and enquire of God for him. People should be free with their faithful ministers. David was a man of great faith and courage, and yet now both failed him, and he fell thus foully through fear and cowardice, and both owing to the weakness of his faith. Had he trusted God aright, he would not have used such a sorry sinful shift as this for his own preservation. It is written, not for our imitation, no, not in the greatest straits, but for our admonition. *Let him that thinks he stands take heed lest he fall;* and let us all pray daily, *Lord, lead us not into temptation.* Let us all take occasion from this to lament,
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1. The weakness and infirmity of good men; the best are not perfect on this side heaven. There may be true grace where yet there are many failings.
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2. The wickedness of bad times, which forces good men into such straits as prove temptations too strong for them. Oppression makes a wise man do foolishly.
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2. Two things David begged of Ahimelech, *bread* and a *sword.*
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1. He wanted bread: *five loaves,*[[1 Samuel 21#3]]. Travelling was then troublesome, when men generally carried their provisions with them in kind, having little money and no public houses, else David would not now have had to seek for bread. It seems David had known the *seed of the righteous begging bread* occasionally, but not constantly, [[Psalms 37#25]]. Now,
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1. The priest objected that he had none but hallowed bread, *show-bread,* which had stood a week on the golden table in the sanctuary, and was taken thence for the use of the priests and their families, [[1 Samuel 21#4]]. It seems the priest kept no good house, but wanted either a heart to be hospitable or provisions wherewithal to be so. Ahimelech thinks that the young men that attended David might not eat of this bread unless they had for some time abstained from women, even from their own wives; this was required at the *giving of the law* ([[Exodus 19#15]]), but otherwise we never find this made the matter of any ceremonial purity on the one side or pollution on the other, and therefore the priest here seems to be over-nice, not to say superstitious.
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2. David pleads that he and those that were with him, in this case of necessity, might lawfully eat of the hallowed bread, for they were not only able to answer his terms of keeping from women for three days past, but *the vessels* (that is, the bodies) *of the young men were holy,* being *possessed in sanctification and honour at all times* ([[1 Thessalonians 4#4..5]]), and therefore God would take particular care of them, that they wanted not necessary supports, and would have his priest to do so. Being thus holy, holy things were not forbidden them. Poor and pious Israelites were in effect priests to God, and, rather than be starved, might feed on the bread which was appropriated to the priests. Believers are spiritual priests, and the offerings of the Lord shall be their inheritance; they eat the bread of their God. He pleads that the bread is in a manner common, now that what was primarily the religious use of it is over; especially (as our margin reads it) *where there is other bread* (*hot,* [[1 Samuel 21#6]]) *sanctified that day in the vessel,* and put in the room of it upon the table. This was David's plea, and the Son of David approves it, and shows from it that mercy is to be preferred to sacrifice, that ritual observance must give way to moral duties, and that may be done in a case of an urgent providential necessity which may not otherwise be done. He brings it to justify his disciples in plucking the ears of corn on the sabbath day, for which the Pharisees censured them, [[Matthew 12#3..4]].
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3. Ahimelech hereupon supplies him: *He gave him hallowed bread* ([[1 Samuel 21#6]]), and some think it was about this that *he enquired of the Lord,* [[1 Samuel 22#10]]. As a faithful servant he would not dispose of his master's provisions without his master's leave. This bread, we may suppose, was the more agreeable to David for its being hallowed, so precious were all sacred things to him. The show-bread was but twelve loaves in all, yet out of these he gave David five ([[1 Samuel 21#3]]), though they had no more in the house; but he trusted Providence.
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2. He wanted a sword. Persons of quality, though officers of the army, did not then wear their swords so constantly as now they do, else surely David would not have been without one. It was a wonder that Jonathan did not furnish him with his, as he had before done, [[1 Samuel 18#4]]. However, it happened that he had now no weapons with him, the reason of which he pretends to be because he came away in haste, [[1 Samuel 21#8]]. Those that are furnished with the sword of the Spirit and the shield of faith cannot be disarmed of them, nor need they, at any time, to be at a loss. But the priests, it seems, had no swords: the weapons of their warfare were not carnal. There was not a sword to be found about the tabernacle but the sword of Goliath, which was laid up behind the ephod, as a monument of the glorious victory David obtained over him. Probably David had an eye to that when he asked the priest to help him with a sword; for, that being mentioned, O! says he, *there is none like that, give it to me,* [[1 Samuel 21#9]]. He could not use Saul's armour, for he had not proved it; but this sword of Goliath he had made trial of and done execution with. By this it appears that he was now well grown in strength and stature, that he could wear and wield such a sword as that. God had *taught his hands to war,* so that he could do wonders, [[Psalms 18#34]]. Two things we may observe concerning this sword:--
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1. That God had graciously given it to him, as a pledge of his singular favour; so that whenever he drew it, nay, whenever he looked upon it, it would be a great support to his faith, by bringing to mind that great instance of the particular care and countenance of the divine providence respecting him.
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2. That he had gratefully given it back to God, dedicating it to him and to his honour as a token of his thankfulness; and now in his distress it stood him greatly in stead. Note, What we devote to God's praise, and serve him with, is most likely to redound, one way or other, to our own comfort and benefit. What we gave we have.
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Thus was David well furnished with arms and victuals; but it fell out very unhappily that there was one of Saul's servants then attending before the Lord, *Doeg* by name, that proved a base traitor both to David and Ahimelech. He was by birth an Edomite ([[1 Samuel 21#7]]), and though proselyted to the Jewish religion, to get the preferment he now had under Saul, yet he retained the ancient and hereditary enmity of Edom to Israel. He was master of the herds, which perhaps was then a place of as much honour as master of the horse is now. Some occasion or other he had at this time to wait on the priest, either to be purified from some pollution or to pay some vow; but, whatever his business was, it is said, he was *detained before the Lord.* He must attend and could not help it, but he was sick of the service, *snuffed at it, and said, What a weariness is it!* [[Malachi 1#13]]. He would rather have been any where else than before the Lord, and therefore, instead of minding the business he came about, was plotting to do David a mischief and to be revenged on Ahimelech for detaining him. God's sanctuary could never secure such wolves in sheep's clothing. See [[Galatians 2#4]].
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# David Driven from Achish. (b. c. 1057.)
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## Verses: 10 - 15
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10 And David arose, and fled that day for fear of Saul, and went to Achish the king of Gath. 11 And the servants of Achish said unto him, Is not this David the king of the land? did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands? 12 And David laid up these words in his heart, and was sore afraid of Achish the king of Gath. 13 And he changed his behaviour before them, and feigned himself mad in their hands, and scrabbled on the doors of the gate, and let his spittle fall down upon his beard. 14 Then said Achish unto his servants, Lo, ye see the man is mad: wherefore then have ye brought him to me? 15 Have I need of mad men, that ye have brought this fellow to play the mad man in my presence? shall this fellow come into my house?
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David, though king elect, is here an exile-- designed to be master of vast treasures, yet just now begging his bread-- anointed to the crown, and yet here forced to flee from his country. Thus do God's providences sometimes seem to run counter to his promises, for the trial of his people's faith, and the glorifying of his name, in the accomplishment of his counsels, notwithstanding the difficulties that lay in the way. Here is,
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1. David's flight into the land of the Philistines, where he hoped to be hid, and to remain undiscovered in the court or camp of Achish king of Gath, [[1 Samuel 21#10]]. Israel's darling is necessitated to quit the land of Israel, and he that was the Philistine's great enemy (upon I know not what inducements) goes to seek for shelter among them. It should seem that as, though the Israelites loved him, yet the king of Israel had a personal enmity to him, which obliged him to leave his own country, so, though the Philistines hated him, yet the king of Gath had a personal kindness for him, valuing his merit, and perhaps the more for his killing Goliath of Gath, who, it may be, had been no friend to Achish. To him David now went directly, as to one he could confide in, as afterwards ([[1 Samuel 27#2..3]]), and Achish would not have protected him but that he was afraid of disobliging his own people. God's persecuted people have often found better usage from Philistines than from Israelites, in the Gentile theatres than in the Jewish synagogues. The king of Judah imprisoned Jeremiah, and the king of Babylon set him at liberty.
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2. The disgust which the servants of Achish took at his being there, and their complaint of it to Achish ([[1 Samuel 21#11]]): "*Is not this David?* Is not this he that has triumphed over the Philistines? witness that burden of the song which was so much talked of, *Saul has slain his thousands,* but *David,* this very man, *his ten thousands.* Nay, Is not this he that (if our intelligence from the land of Israel be true) is, or is to be, *king of the land?*" As such, "he must be an enemy to our country; and is it safe or honourable for us to protect or entertain such a man?" Achish perhaps had intimated to them that it would be policy to entertain David, because he was now an enemy to Saul, and he might be hereafter a friend to them. It is common for the outlaws of a nation to be sheltered by the enemies of that nation. But the servants of Achish objected to his politics, and thought it not at all fit that he should stay among them.
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3. The fright which this put David into. Though he had some reason to put confidence in Achish, yet, when he perceived the servants of Achish jealous of him, he began to be afraid that Achish would be obliged to deliver him up to them, and he was *sorely afraid* ([[1 Samuel 21#12]]), and perhaps he was the more apprehensive of his own danger, when he was thus discovered, because he wore Goliath's sword, which, we may suppose, was well known in Gath, and with which he had reason to expect they would cut off his head, as he had cut off Goliath's with it. David now learned by experience what he has taught us ([[Psalms 118#9]]), *that it is better to trust in the Lord than to put confidence in princes.* Men of high degree are a lie, and, if we make them our hope, they may prove our fear. It was at this time that David penned [[Psalms 55#1..23]] (*Michtam, a golden psalm), when the Philistines took him in Gath,* where having shown before God his distresses, he resolves ([[1 Samuel 21#3]]), "*What time I am afraid I will trust in thee;* and therefore ([[1 Samuel 21#11]]) *will not be afraid what man can do unto me,* no, not the sons of giants."
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4. The course he took to get out of their hands: *He feigned himself mad,* [[1 Samuel 21#13]]. He used the gestures and fashions of a natural fool, or one that had gone out of his wits, supposing they would be ready enough to believe that the disgrace he had fallen into, and the troubles he was now in, had driven him distracted. This dissimulation of his cannot be justified (it was a mean thing thus to disparage himself, and inconsistent with truth thus to misrepresent himself, and therefore not becoming the honour and sincerity of such a man as David); yet it may in some degree be excused, for it was not a downright lie and it was like a stratagem in war, by which he imposed upon his enemies for the preservation of his own life. What David did here in pretence and for his own safety, which made it partly excusable, drunkards do really, and only to gratify a base lust: they made fools of themselves and change their behaviour; their words and actions commonly are either as silly and ridiculous as an idiot's or as furious and outrageous as a madman's, which has often made me wonder that ever men of sense and honour should allow themselves in it.
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5. His escape by this means, [[1 Samuel 21#14..15]]. I am apt to think Achish was aware that the delirium was but counterfeit, but, being desirous to protect David (as we find afterwards he was very kind to him, even when the lord of the Philistines favoured him not, [[1 Samuel 28#1..2]]; [[1 Samuel 29#6]]), he pretended to his servants that he really thought he was mad, and therefore had reason to question whether it was David or no; or, if it were, they need not fear him, what harm could he do them now that his reason had departed from him? They suspected that Achish was inclined to entertain him: "Not I," says he. "He is a madman. I'll have nothing to do with him. You need not fear that I should employ him, or give him any countenance." He humours the thing well enough when he asks, "*Have I need of madmen?* *Shall this fool come into my house?* I will show him no kindness, but then you shall do him no hurt, for, if he be a madmen, he is to be pitied." He therefore *drove him away,* as it is in the title of [[Psalms 34#1]], which David penned upon this occasion, and an excellent psalm it is, and shows that he did not change his spirit when he changed his behaviour, but even in the greatest difficulties and hurries his *heart was fixed,* trusting in the Lord; and he concludes that psalm with this assurance, that *none of those that trust in God shall be desolate,* though they may be, as he now was, solitary and distressed, *persecuted, but not forsaken.*
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@ -0,0 +1,65 @@
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# Chapter Introduction
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David, being driven from Achish, returns into the land of Israel to be hunted by Saul.
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1. David sets up his standard in the cave of Adullam, entertains his relations ([[1 Samuel 22#1]]), enlists soldiers ([[1 Samuel 22#2]]), but removes his aged parents to a more quiet settlement ([[1 Samuel 22#3..4]]), and has the prophet Gad for his counsellor, [[1 Samuel 22#5]]. Saul resolves to pursue him and find him out, complains of his servants and Jonathan ([[1 Samuel 22#6..8]]), and, finding by Doeg's information that Ahimelech had been kind to David, he ordered him and all the priests that were with him, eighty-five in all, to be put to death, and all that belonged to them destroyed ([[1 Samuel 22#9..19]]) from the barbarous execution of which sentence Abiathar escaped to David, [[1 Samuel 22#20..23]].
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# David in the Cave of Adullam. (b. c. 1057.)
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## Verses: 1 - 5
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1 David therefore departed thence, and escaped to the cave Adullam: and when his brethren and all his father's house heard it, they went down thither to him. 2 And every one that was in distress, and every one that was in debt, and every one that was discontented, gathered themselves unto him; and he became a captain over them: and there were with him about four hundred men. 3 And David went thence to Mizpeh of Moab: and he said unto the king of Moab, Let my father and my mother, I pray thee, come forth, and be with you, till I know what God will do for me. 4 And he brought them before the king of Moab: and they dwelt with him all the while that David was in the hold. 5 And the prophet Gad said unto David, Abide not in the hold; depart, and get thee into the land of Judah. Then David departed, and came into the forest of Hareth.
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Here,
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1. David shelters himself in the cave of Adullam, [[1 Samuel 22#1]]. Whether it was a natural or artificial fastness does not appear; it is probable that the access to it was so difficult that David thought himself able, with Goliath's sword, to keep it against all the forces of Saul, and therefore buried himself alive in it, while he was waiting to see (and he says here, [[1 Samuel 22#3]]) what God would do with him. The promise of the kingdom implied a promise of preservation to it, and yet David used proper means for his own safety, otherwise he would have tempted God. He did not do any thing that aimed to destroy Saul, but only to secure himself. He that might have done great service to his country as a judge or general is here shut up in a cave, and thrown by as a vessel in which there was no pleasure. We must not think it strange if sometimes shining lights be thus eclipsed and hidden under a bushel. Perhaps the apostle refers to this instance of David, among others, when he speaks of some of the Old-Testament worthies that *wandered in deserts, in dens and caves of the earth,* [[Hebrews 11#38]]. It was at this time that David penned [[Psalms 142#1..7]], which is entitled, *A prayer when David was in the cave;* and there he complains that *no man would know him* and that refuge failed him, but hopes that shortly the *righteous would compass him about.*
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2. Thither his relations flocked to him, *his brethren and all his father's house,* to be protected by him, to give assistance to him, and to take their lot with him. *A brother is born for adversity.* Now, Joab, and Abishai, and the rest of his relations, came to him, to suffer and venture with him, in hopes shortly to be advanced with him; and they were so. The first three of his worthies were those that first owed him when he was in the cave, [[1 Chronicles 11#15..25]], &c.
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3. Here he began to raise forces in his own defence, [[1 Samuel 22#2]]. He found by the late experiments he had made that he could not save himself by flight, and therefore was necessitated to do it by force, wherein he never acted offensively, never offered any violence to his prince nor gave any disturbance to the peace of the kingdom, but only used his forces as a guard to his own person. But, whatever defence his soldiers were to him, they did him no great credit, for the regiment he had was made up not of great men, nor rich men, nor stout men, no, nor good men, but men *in distress, in debt, and discontented,* men of broken fortunes and restless spirits, that were put to their shifts, and knew not well what to do with themselves. When David had fixed his headquarters in the cave of Adullam, they came and enlisted themselves under him to the number of about
|
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400. See what weak instruments God sometimes makes use of, by which to bring about his own purposes. The Son of David is ready to receive distressed souls, that will appoint him their captain and be commanded by him.
|
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4. He took care to settle his parents in a place of safety. No such place could he find in all the land of Israel while Saul was so bitterly enraged against him and all that belonged to him for his sake; he therefore goes with them to the king of Moab, and puts them under his protection, [[1 Samuel 22#3..4]]. Observe here,
|
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1. With what a tender concern he provided for his aged parents. It was not fit they should be exposed either to the frights or to the fatigues which he must expect during his struggle with Saul (their age would by no means bear such exposure); therefore the first thing he does is to find them a quiet habitation, whatever became of himself. Let children learn from this to *show pity at home and requite their parents* ([[1 Timothy 5#4]]), in every thing consulting their ease and satisfaction. Though ever so highly preferred, and ever so much employed, let them not forget their aged parents.
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2. With what a humble faith he expects the issue of his present distresses: *Till I know what God will do for me.* He expresses his hopes very modestly, as one that had entirely cast himself upon God and committed his way to him, expecting a good issue, not from his own arts, or arms, or merits, but from what the wisdom, power, and goodness of God would do for him. Now David's father and mother forsook him, but God did not, [[Psalms 27#10]].
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5. He had the advice and assistance of the prophet Gad, who probably was one of the sons of the prophets that were brought up under Samuel, and was by him recommended to David for his chaplain or spiritual guide. Being a prophet, he would pray for him and instruct him in the mind of God; and David, though he was himself a prophet, was glad of his assistance. He advised him to go into the land of Judah ([[1 Samuel 22#5]]), as one that was confident of his own innocency, and was well assured of the divine protection, and was desirous, even in his present hard circumstances, to do some service to his tribe and country. Let him not be ashamed to own his own cause nor decline the succours that would be offered him. Animated by this word, there he determined to appear publicly. Thus are *the steps of a good man ordered by the Lord.*
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|
||||
# Saul Destroys the Lord's Priests; the City of Nob Destroyed. (b. c. 1057.)
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|
||||
## Verses: 6 - 19
|
||||
6 When Saul heard that David was discovered, and the men that were with him, (now Saul abode in Gibeah under a tree in Ramah, having his spear in his hand, and all his servants were standing about him;) 7 Then Saul said unto his servants that stood about him, Hear now, ye Benjamites; will the son of Jesse give every one of you fields and vineyards, and make you all captains of thousands, and captains of hundreds; 8 That all of you have conspired against me, and there is none that sheweth me that my son hath made a league with the son of Jesse, and there is none of you that is sorry for me, or sheweth unto me that my son hath stirred up my servant against me, to lie in wait, as at this day? 9 Then answered Doeg the Edomite, which was set over the servants of Saul, and said, I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub. 10 And he enquired of the Lord for him, and gave him victuals, and gave him the sword of Goliath the Philistine. 11 Then the king sent to call Ahimelech the priest, the son of Ahitub, and all his father's house, the priests that were in Nob: and they came all of them to the king. 12 And Saul said, Hear now, thou son of Ahitub. And he answered, Here I am, my lord. 13 And Saul said unto him, Why have ye conspired against me, thou and the son of Jesse, in that thou hast given him bread, and a sword, and hast enquired of God for him, that he should rise against me, to lie in wait, as at this day? 14 Then Ahimelech answered the king, and said, And who is so faithful among all thy servants as David, which is the king's son in law, and goeth at thy bidding, and is honourable in thine house? 15 Did I then begin to enquire of God for him? be it far from me: let not the king impute any thing unto his servant, nor to all the house of my father: for thy servant knew nothing of all this, less or more. 16 And the king said, Thou shalt surely die, Ahimelech, thou, and all thy father's house. 17 And the king said unto the footmen that stood about him, Turn, and slay the priests of the Lord; because their hand also is with David, and because they knew when he fled, and did not shew it to me. But the servants of the king would not put forth their hand to fall upon the priests of the Lord. 18 And the king said to Doeg, Turn thou, and fall upon the priests. And Doeg the Edomite turned, and he fell upon the priests, and slew on that day fourscore and five persons that did wear a linen ephod. 19 And Nob, the city of the priests, smote he with the edge of the sword, both men and women, children and sucklings, and oxen, and asses, and sheep, with the edge of the sword.
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|
||||
We have seen the progress of David's troubles; now here we have the progress of Saul's wickedness. He seems to have laid aside the thoughts of all other business and to have devoted himself wholly to the pursuit of David. He heard at length, by the common fame of the country, that David *was discovered* (that is, that he appeared publicly and enlisted men into his service); and hereupon he called all his servants about him, and sat down under a tree, or grove, in the high place at Gibeah, with his spear in his hand for a sceptre, intimating the force by which he designed to rule, and the present temper of his spirit, or its distemper rather, which was to kill all that stood in his way. In this bloody court of inquisition,
|
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|
||||
1. Saul seeks for information against David and Jonathan, [[1 Samuel 22#7..8]]. Two things he was willing to suspect and desirous to see proved, that he might wreak his malice upon two of the best and most excellent men he had about him:--
|
||||
1. That his servant David did *lie in wait* for him and seek his life, which was utterly false. He really sought David's life, and therefore pretended that David sought his life, though he could not charge him with any overt act that gave the least shadow of suspicion.
|
||||
2. That his son Jonathan stirred him up to do so, and was confederate with him in compassing and imagining the death of the king. This also was notoriously false. A league of friendship there was between David and Jonathan, but no conspiracy in any evil thing; none of the articles of their covenant carried any mischief to Saul. If Jonathan had agreed, after the death of Saul, to resign to David, in compliance with the revealed will of God, what harm would that do to Saul? Yet thus the best friends to their prince and country have often been odiously represented as enemies to both; even Christ himself was so. Saul took it for granted that Jonathan and David were in a plot against him, his crown and dignity, and was displeased with his servants that they did not give him information of it, supposing that they could not but know it; whereas really there was no such thing. See the nature of a jealous malice, and its pitiful arts to extort discoveries of things that are not. He looked upon all about him as his enemies because they did not say just as he said; and told them,
|
||||
1. That they were very unwise, and acted against the interest both of their tribe (for they were Benjamites, and David, if he were advanced, would bring the honour into Judah which was now in Benjamin) and of their families; for David would never be able to give them such rewards as he had for them, of *fields and vineyards,* and such preferments, to be colonels and captains.
|
||||
2. That they were unfaithful: *You have conspired against me.* What a continual agitation and torment are those in that give way to a spirit of jealousy! *If a ruler hearken to lies, all his servants are wicked* ([[Proverbs 29#12]]), that is, they seem to be so in his eyes.
|
||||
3. That they were very unkind. He thought to work upon their good nature with that word: *There is none of you that is* so much as *sorry for me,* or *solicitous for me,* as some read it. By these reasonings he stirred them up to act vigorously, as the instruments of his malice, that they might take away his suspicions of them.
|
||||
2. Though he could not learn any thing from his servants against David or Jonathan, yet he got information from Doeg against Ahimelech the priest.
|
||||
1. An indictment is brought against Ahimelech by Doeg, and he himself is evidence against him, [[1 Samuel 22#9..10]]. Perhaps Doeg, as bad as he was, would not have given this information if Saul had not extorted it, for had he been very forward to it he would have done it sooner: but now he thinks they must be all deemed traitors if none of them be accusers, and therefore tells Saul what kindness Ahimelech had shown to David, which he himself happened to be an eye-witness of. He had *enquired of God for him* (which the priest used not to do but for public persons and about public affairs) and he had furnished him with *bread and a sword.* All this was true; but it was not the whole truth. He ought to have told Saul further that David had made Ahimelech believe he was then going upon the king's business; so that what service he did to David, however it proved, was designed in honour to Saul, and this would have cleared Ahimelech, whom Saul had in his power, and would have thrown all the blame upon David, who was out of his reach.
|
||||
2. Ahimelech is seized, or summoned rather to appear before the king, and upon this indictment he is arraigned. The king sent for him and all the priests who then attended the sanctuary, whom he supposed to be aiding and abetting; and they, not being conscious of any guilt, and therefore not apprehensive of any danger, *came all of them to the king* ([[1 Samuel 22#11]]), and none of them attempted to make an escape, or to flee to David for shelter, as they would have done now that he had set up his standard if they had been as much in his interests as Saul suspected they were. Saul arraigns Ahimelech himself with the utmost disdain and indignation ([[1 Samuel 22#12]]): *Hear now, thou son of Ahitub;* not so much as calling him by his name, much less giving him his title of distinction. By this it appears that he had cast off the fear of God, that he showed no respect at all to his priests, but took a pleasure in affronting them and insulting them. Ahimelech holds up his hand at the bar in those words: "*Here I am, my lord,* ready to hear my charge, knowing I have done no wrong." He does not object to the jurisdiction of Saul's court, nor insist upon an exemption as a priest, no, not though he is a high priest, to which office that of the judge, or chief magistrate, had not long since been annexed; but Saul having now the sovereignty vested in him, in things pertaining to the king, even the high priest sets himself on a level with common Israelites. *Let every soul be subject* (even clergymen) *to the higher powers.*
|
||||
3. His indictment is read to him ([[1 Samuel 22#13]]), that he, as a false traitor, had joined himself with the son of Jesse in a plot to depose and murder the king. "His design" (says Saul) "was to *rise up against me,* and thou didst assist him with victuals and arms." See what bad constructions the most innocent actions are liable to, how unsafe those are that live under a tyrannical government, and what reason we have to be thankful for the happy constitution and administration of the government we are under.
|
||||
4. To this indictment he pleads, Not guilty, [[1 Samuel 22#14..15]]. He owns the fact, but denies that he did it traitorously or maliciously, or with any design against the king. He pleads that he was so far from knowing of any quarrel between Saul and David that he really took David to have been then as much in favour at court as ever he had been. Observe, He does not plead that David had told him an untruth, and with that had imposed upon him, though really it was so, because he would not proclaim the weakness of so good a man, no, not for his own vindication, especially to Saul, who sought all occasions against him; but he insists upon the settled reputation David had as the most faithful of all the servants of Saul, the honour the king had put upon him in marrying his daughter to him, the use the king had often made of him, and the trust he had reposed on him: "He *goes at thy bidding, and is honourable in thy house,* and therefore any one would think it a meritorious piece of service to the crown to show him respect, so far from apprehending it to be a crime." He pleads that he had been wont to *enquire of God for him* when he was sent by Saul upon any expedition, and did it now as innocently as ever he had done it. He protests his abhorrence of the thought of being in a plot against the king: "*Be it far from me.* I mind my own business, and meddle not with state matters." He begs the king's favour: "*Let him not impute* any crime to us;" and concludes with a declaration of his innocency: *Thy servant knew nothing of all this.* Could any man plead with more evidences of sincerity? Had he been tried by a jury of honest Israelites, he would certainly have been acquitted, for who can find any fault in him? But,
|
||||
5. Saul himself gives judgment against him ([[1 Samuel 22#16]]): *Thou shalt surely die, Ahimelech,* as a rebel, *thou and all thy father's house.* What could be more unjust? *I saw under the sun the place of judgment, that wickedness was there,* [[Ecclesiastes 3#16]].
|
||||
1. It was unjust that Saul should himself, himself alone, give judgment in his own cause, without any appeal to judge or prophet, to his privy council, or to a council of war.
|
||||
2. That so fair a plea should be overruled and rejected without any reason given, or any attempt to disprove the allegations of it, but purely with a high hand.
|
||||
3. That sentence should be passed so hastily and with so much precipitation, the judge taking no time himself to consider of it, nor allowing the prisoner any time to move in arrest of judgment.
|
||||
4. That the sentence should be passed not only on Ahimelech, himself, who was the only person accused by Doeg, but on *all his father's house,* against whom nothing was alleged: must the children be put to death for the fathers?
|
||||
5. That the sentence should be pronounced in passion, not for the support of justice, but for the gratification of his brutish rage.
|
||||
6. He issues out a warrant (a verbal warrant only) for the immediate execution of this bloody sentence.
|
||||
1. He ordered his footmen to be the executioners of this sentence, but they refused, [[1 Samuel 22#17]]. Hereby he intended to put a further disgrace upon the priests; they may not die by the hands of the men of war (as [[1 Kings 2#29]]) or his usual ministers of justice, but his footmen must triumph over them, and wash their hands in their blood.
|
||||
1. Never was the command of a prince more barbarously given: *Turn and slay the priests of the Lord.* This is spoken with such an air of impiety as can scarcely be paralleled. Had he seemed to forget their sacred office or relation to God, and taken no notice of that, he would thereby have intimated some regret that men of that character should fall under his displeasure; but to call them *the priests of the Lord,* when he ordered his footmen to cut their throats, looked as if, upon that very account, he hated them. God having rejected him, and ordered another to be anointed in his room, he seems well pleased with this opportunity of being revenged on the priests of the Lord, since God himself was out of his reach. What wickedness will not the evil spirit hurry men to, when he gets the dominion! He alleged, in his order that which was utterly false and unproved to him, that they knew when David fled; whereas they knew nothing of the matter. But malice and murder are commonly supported with lies.
|
||||
2. Never was the command of a prince more honourably disobeyed. The footmen had more sense and grace than their master. Though they might expect to be turned out of their places, if not punished and put to death for their refusal, yet, come on them what would, they would not offer to fall upon the priests of the Lord, such a reverence had they for their office, and such a conviction of their innocence.
|
||||
2. He ordered Doeg (the accuser) to be the executioner, and he obeyed. One would have thought that the footmen's refusal would awaken Saul's conscience, and that he would not insist upon the doing of a thing so barbarous as that his footmen startled at the thought of it. But his mind was blinded and his heart hardened, and, if they will not do it, the hands of the witness shall be upon the victims, [[Deuteronomy 17#7]]. The most bloody tyrants have found out instruments of their cruelty as barbarous as themselves. Doeg is no sooner commanded to fall upon the priests than he does it willingly enough, and, meeting with no resistance, slays with his own hand (for aught that appears) on that same day eighty-five priests that were of the age of ministration, between twenty and fifty, for they *wore a linen ephod* ([[1 Samuel 22#18]]), and perhaps appeared at this time before Saul in their habits, and were slain in them. This (one would think) was enough to satiate the most blood-thirsty; but the horseleech of persecution still cries, "Give, give." Doeg, by Saul's order no doubt, having murdered the priests, went to their city Nob, and put all to the sword there ([[1 Samuel 22#19]]), *men, women, and children,* and the cattle too. Barbarous cruelty, and such as one cannot think of without horror! Strange that ever it should enter into the heart of man to be so impious, so inhuman! We may see in this,
|
||||
1. The desperate wickedness of Saul when the Spirit of the Lord had departed from him. Nothing so vile but those may be hurried to it who have provoked God to give them up to their hearts' lusts. He that was so compassionate as to spare Agag and the cattle of the Amalekites, in disobedience to the command of God, could now, with unrelenting bowels, see the priests of the Lord murdered, and nothing spared of all that belonged to them. For that sin God left him to this.
|
||||
2. The accomplishment of the threatenings long since pronounced against the house of Eli; for Ahimelech and his family were descendants from him. Though Saul was unrighteous in doing this, yet God was righteous in permitting it. Now God performed against Eli that at which the ears of those that heard it must needs tingle, as he had told him that he would *judge his house for ever* [[1 Samuel 3#11..13]]. No word of God shall fall to the ground.
|
||||
3. This may be considered as a great judgment upon Israel, and the just punishment of their desiring a king before the time God intended them one. How deplorable was the state of religion at this time in Israel! Though the ark had long been in obscurity, yet it was some comfort to them that they had the altar, and priests to serve at it; but now to see their priests weltering in their own blood, and the heirs of the priesthood too, and the city of the priests made a desolation, so that the altar of God must needs be neglected for want of attendants, and this by the unjust and cruel order of their own king to satisfy his brutish rage-- this could not but go to the heart of all pious Israelites, and make them wish a thousand times they had been satisfied with the government of Samuel and his sons. The worst enemies of their nation could not have done them a greater mischief.
|
||||
|
||||
# Abiathar's Escape. (b. c. 1057.)
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||||
|
||||
## Verses: 20 - 23
|
||||
20 And one of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped, and fled after David. 21 And Abiathar shewed David that Saul had slain the Lord's priests. 22 And David said unto Abiathar, I knew it that day, when Doeg the Edomite was there, that he would surely tell Saul: I have occasioned the death of all the persons of thy father's house. 23 Abide thou with me, fear not: for he that seeketh my life seeketh thy life: but with me thou shalt be in safeguard.
|
||||
|
||||
Here is,
|
||||
|
||||
1. The escape of Abiathar, the son of Ahimelech, out of the desolations of the priests' city. Probably when his father went to appear, upon Saul's summons, he was left at home to attend the altar, by which means he escaped the first execution, and, before Doeg and his bloodhounds came to Nob, he had intelligence of the danger, and had time to shift for his own safety. And whither should he go but to David? [[1 Samuel 22#20]]. Let those that suffer for the Son of David *commit the keeping of their souls to him,*[[1 Peter 4#19]].
|
||||
2. David's resentment of the melancholy tidings he brought. He gave David an account of the bloody work Saul had made among the priests of the Lord ([[1 Samuel 22#21]]), as the disciples of John, when their master was beheaded, *went and told Jesus,* [[Matthew 14#12]]. And David greatly lamented the calamity itself, but especially his being accessory to it: *I have occasioned the death of all the persons of thy father's house,* [[1 Samuel 22#22]]. Note, It is a great trouble to a good man to find himself in any way an occasion of the calamities of the church and ministry. David knew Doeg's character so well that he feared he would do some such mischief as this when he saw him at the sanctuary: *I knew he would tell Saul.* He calls him *Doeg the Edomite,* because he retained the heart of an Edomite, though, by embracing the profession of the Jewish religion, he had put on the mask of an Israelite.
|
||||
3. The protection he granted to Abiathar. He perceived him to be terrified, as he had reason to be, and therefore bade him not to fear, he would be as careful for him as for himself: *With me thou shalt be in safeguard,* [[1 Samuel 22#23]]. David, having now time to recollect himself, speaks with assurance of his own safety, and promises that Abiathar shall have the full benefit of his protection. It is promised to the Son of David that God will *hide him in the shadow of his hand* ([[Isaiah 49#2]]), and, with him, all that are his may be sure that they shall be in safeguard, [[Psalms 91#1]]. David had now not only a prophet, but a priest, a high-priest, with him, to whom he was a blessing and they to him, and both a happy omen of his success. Yet it appears (by [[1 Samuel 28#6]]) that Saul had a high priest too, for he had a urim to consult: it is supposed that he preferred Ahitub the father of Zadok, of the family of Eleazar ([[1 Chronicles 6#8]]), for even those that hate the power of godliness yet will not be without the form. It must not be forgotten here that David at this time penned [[Psalms 52#1..9]], as appears by the title of that psalm, wherein he represents Doeg not only as malicious and spiteful, but as false and deceitful, because though what he said was, for the substance of it, true, yet he put false colours upon it, with a design to do mischief. Yet even then, when the priesthood had become as a withered branch, he looks upon himself as a *green olive-tree in the house of God,* [[Psalms 52#8]]. In this great hurry and distraction that David was continually in, yet he found both time and a heart for communion with God, and found comfort in it.
|
||||
@ -0,0 +1,68 @@
|
||||
# Chapter Introduction
|
||||
|
||||
Saul, having made himself drunk with the blood of the priests of the Lord, is here, in this chapter, seeking David's life, who appears here doing good, and suffering ill, at the same time. Here is,
|
||||
|
||||
1. The good service he did to his king and country, in rescuing the city of Keilah out of the hands of the Philistines, [[1 Samuel 23#1..6]].
|
||||
2. The danger he was thereby brought into from the malice of the prince he served and the treachery of the city he saved, and his deliverance, by divine direction, from that danger, [[1 Samuel 23#7..13]].
|
||||
3. David in a wood and his friend Jonathan visiting him there and encouraging him, [[1 Samuel 23#14..18]].
|
||||
4. The information which the Ziphites brought to Saul of David's haunts, and the expedition Saul made, in pursuit of him, [[1 Samuel 23#19..25]]. The narrow escape David had of falling into his hands, [[1 Samuel 23#26..29]]. "Many are the troubles of the righteous, but the Lord delivereth them out of them all."
|
||||
|
||||
# David Delivers Keilah. (b. c. 1057.)
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||||
|
||||
## Verses: 1 - 6
|
||||
1 Then they told David, saying, Behold, the Philistines fight against Keilah, and they rob the threshingfloors. 2 Therefore David enquired of the Lord, saying, Shall I go and smite these Philistines? And the Lord said unto David, Go, and smite the Philistines, and save Keilah. 3 And David's men said unto him, Behold, we be afraid here in Judah: how much more then if we come to Keilah against the armies of the Philistines? 4 Then David enquired of the Lord yet again. And the Lord answered him and said, Arise, go down to Keilah; for I will deliver the Philistines into thine hand. 5 So David and his men went to Keilah, and fought with the Philistines, and brought away their cattle, and smote them with a great slaughter. So David saved the inhabitants of Keilah. 6 And it came to pass, when Abiathar the son of Ahimelech fled to David to Keilah, that he came down with an ephod in his hand.
|
||||
|
||||
Now we find why the prophet Gad (by divine direction, no doubt) ordered David to go into the land of Judah, [[1 Samuel 22#5]]. It was that, since Saul neglected the public safety, he might take care of it, notwithstanding the ill treatment that was given him; for he must render good for evil, and therein be a type of him who not only ventured his life, but laid down his life, for those that were his enemies.
|
||||
|
||||
1. Tidings are brought to David, as to the patron and protector of his country's liberties, that the Philistines had made a descent upon the city of Keilah and plundered the country thereabouts, [[1 Samuel 23#1]]. Probably it was the departure both of God and David from Saul that encouraged the Philistines to make this incursion. When princes begin to persecute God's people and ministers, let them expect no other than vexation on all sides. The way for any country to be quiet is to let God's church be quiet in it. If Saul fight against David, the Philistines shall fight against his country.
|
||||
2. David is forward enough to come in for their relief, but is willing to enquire of the Lord concerning it. Here is an instance,
|
||||
1. Of David's generosity and public-spiritedness. Though his head and hands were full of his own business, and he had enough to do, with the little force he had, to secure himself, yet he was concerned for the safety of his country and could not sit still to see that ravaged: nay, though Saul, whose business it was to guard the borders of his land, hated him and sought his life, yet he was willing, to the utmost of his power, to serve him and his interests against the common enemy, and bravely abhorred the thought of sacrificing the common welfare to his private revenge. Those are unlike to David who sullenly decline to do good because they have not been so well considered as they deserved for the services they have done.
|
||||
2. Of David's piety and regard to God. He enquired of the Lord by the prophet Gad; for it should seem (by [[1 Samuel 23#6]]) that Abiathar came not to him with the ephod till he was in Keilah. His enquiry is, *Shall I go and smite these Philistines?* He enquires both concerning the duty (whether he might lawfully take Saul's work out of his hand, and act without a commission from him) and concerning the event, whether he might safely venture against such a force as the Philistines had with such a handful of men at his feet, and such a dangerous enemy as Saul was at his back. It is our duty, and will be our case and comfort, whatever happens, to acknowledge God in all our ways and to seek direction from him.
|
||||
3. God appointed him once and again to go against the Philistines, and promised him success: *Go, and smite the Philistines,* [[1 Samuel 23#2]]. His men opposed it, [[1 Samuel 23#3]]. No sooner did he begin to have soldiers of his own than he found it hard enough to manage them. They objected that they had enemies enough among their own countrymen, they needed not to make the Philistines their enemies. Their hearts failed them when they only apprehended themselves in danger from Saul's band of pursuers, much more when they came to engage the Philistine-armies. To satisfy them, therefore, he *enquired of the Lord again,* and now received, not only a full commission, which would warrant him to fight though he had no orders from Saul (*Arise, go down to Keilah*), but also a full assurance of victory: *I will deliver the Philistines into thy hand,* [[1 Samuel 23#4]]. This was enough to animate the greatest coward he had in his regiment.
|
||||
4. He went accordingly against the Philistines, routed them, and rescued Keilah, ([[1 Samuel 23#5]]), and it should seem he made a sally into the country of the Philistines, for he carried off their cattle by way of reprisal for the wrong they did to the men of Keilah in robbing their threshing-floors. Here notice is taken ([[1 Samuel 23#6]]) that it was while David remained in Keilah, after he had cleared it of the Philistines, that Abiathar came to him with the ephod in his hand, that is, the high priest's ephod, in which the urim and thummim were. It was a great comfort to David, in his banishment, that when he could not go to the house of God he had some of the choicest treasures of that house brought to him, the high priest and his breast-plate of judgment.
|
||||
|
||||
# David Escapes from Keilah. (b. c. 1057.)
|
||||
|
||||
## Verses: 7 - 13
|
||||
7 And it was told Saul that David was come to Keilah. And Saul said, God hath delivered him into mine hand; for he is shut in, by entering into a town that hath gates and bars. 8 And Saul called all the people together to war, to go down to Keilah, to besiege David and his men. 9 And David knew that Saul secretly practised mischief against him; and he said to Abiathar the priest, Bring hither the ephod. 10 Then said David, O Lord God of Israel, thy servant hath certainly heard that Saul seeketh to come to Keilah, to destroy the city for my sake. 11 Will the men of Keilah deliver me up into his hand? will Saul come down, as thy servant hath heard? O Lord God of Israel, I beseech thee, tell thy servant. And the Lord said, He will come down. 12 Then said David, Will the men of Keilah deliver me and my men into the hand of Saul? And the Lord said, They will deliver thee up. 13 Then David and his men, which were about six hundred, arose and departed out of Keilah, and went whithersoever they could go. And it was told Saul that David was escaped from Keilah; and he forbare to go forth.
|
||||
|
||||
Here is,
|
||||
|
||||
1. Saul contriving within himself the destruction of David ([[1 Samuel 23#7..8]]): *He heard that he had come to Keilah;* and did he not hear what brought him thither? Was it not told him that he had bravely relieved Keilah and delivered it out of the hands of the Philistines? This, one would think, should have put Saul upon considering what honour and dignity should be done to David for this. But, instead of that, he catches at it as an opportunity of doing David a mischief. An ungrateful wretch he was, and for ever unworthy to have any service or kindness done him. Well might David complain of his enemies that they rewarded him *evil for good,* and that for his love they were his adversaries, [[Psalms 35#12]]; [[Psalms 109#4]]. Christ was used thus basely, [[John 10#32]]. Now observe,
|
||||
1. How Saul abused the *God of Israel,* in making his providence to patronise and give countenance to his malicious designs, and thence promising himself success in them: *God hath delivered him into my hand;* as if he who was rejected of God were in this instance owned and favoured by him, and David infatuated. He vainly triumphs before the victory, forgetting how often he had had fairer advantages against David than he had now and had yet missed his aim. He impiously connects God with his cause, because he thought he had gained one point. Therefore David prays ([[Psalms 140#8]]), *Grant not, O Lord! the desires of the wicked; further not his wicked device, lest they exalt themselves.* We must not think that one smiling providence either justifies an unrighteous cause or secures its success.
|
||||
2. How Saul abused the Israel of God, in making them the servants of his malice against David. He called all the people together to war, and they must with all speed march to Keilah, pretending to oppose the Philistines, but intending to besiege David and his men, though concealing that design; for it is said ([[1 Samuel 23#9]]) that he *secretly practised mischief against him.* Miserable is that people whose prince is a tyrant, for, while some are sufferers by his tyranny, others (which is worse) are made servants to it and instruments of it.
|
||||
2. David consulting with God concerning his own preservation. He knew by the information bought him that Saul was plotting his ruin ([[1 Samuel 23#9]]) and therefore applied to his great protector for direction. No sooner is the ephod brought to him than he makes use of it: *Bring hither the ephod.* We have the scriptures, those lively oracles, in our hands; let us take advice from them in doubtful cases. "Bring hither the Bible."
|
||||
1. David's address to God upon this occasion is,
|
||||
1. Very solemn and reverent. Twice he calls God the *Lord God of Israel,* and thrice calls himself his *servant,* [[1 Samuel 23#10..11]]. Those that address God must know their distance, and who they are speaking to.
|
||||
2. Very particular and express. His representation of the case is so ([[1 Samuel 23#10]]): "Thy servant has certainly heard on good authority" (for he would not call for the ephod upon every idle rumour) "that Saul has a design upon Keilah;" he does not say, "to destroy me," but, "to destroy the city" (as he had lately done the city of Nob) "for my sake." He seems more solicitous for their safety than for his own, and will expose himself any where rather than they shall be brought into trouble by his being among them. Generous souls are thus minded. His queries upon the case are likewise very particular. God allows us to be so in our addresses to him: "Lord, direct me in this matter, about which I am now at a loss." He does indeed invert the due order of his queries, but God in his answer puts him into method. That question should have been put first, and was first answered, "Will Saul come down, as thy servant has heard?" "Yea," says the oracle, "he will come down; he has resolved it, is preparing for it, and will do it, unless he hear that thou hast quitted the town." "Well, but if he do come down will the men of Keilah stand by me in holding the city against him, or will they open to him the gates, and deliver me into his hand?" If he had asked the men (the magistrates or elders) of Keilah themselves what they would do in that case, they could not have told him, not knowing their own minds, nor what they should do when it came to the trial, much less which way the superior vote of their council would carry it; or they might have told him they would protect him, and yet afterwards have betrayed him; but God could tell him infallibly: "When Saul besieges their city, and demands of them that they surrender thee into his hands, how fond soever they now seem of thee, as their saviour, they will deliver thee up rather than stand the shock of Saul's fury." Note,
|
||||
1. God knows all men better than they know themselves, knows their length, their strength, what is in them, and what they will do if they come into such and such circumstances.
|
||||
2. He therefore knows not only what *will* be, but what *would* be if it were not prevented; and therefore knows how to deliver the godly out of temptation, and how to render to every man according to his works.
|
||||
2. David, having thus far notice given him of his danger, quitted Keilah, [[1 Samuel 23#13]]. His followers had now increased in number to 600; with these he went out, not knowing whither he went, but resolving to follow Providence and put himself under its protection. This broke Saul's measures. He thought God had delivered David into his hand, but it proved that God delivered him out of his hand, as a bird out of the snare of the fowler. When *Saul heard that David had escaped from Keilah, he forbore to go forth* with the body of the army, as he intended ([[1 Samuel 23#8]]), and resolved to take only his own guards, and go in quest of his people's enemies and turn their counsels head-long.
|
||||
|
||||
# David in the Wilderness of Ziph. (b. c. 1057.)
|
||||
|
||||
## Verses: 14 - 18
|
||||
14 And David abode in the wilderness in strong holds, and remained in a mountain in the wilderness of Ziph. And Saul sought him every day, but God delivered him not into his hand. 15 And David saw that Saul was come out to seek his life: and David was in the wilderness of Ziph in a wood. 16 And Jonathan Saul's son arose, and went to David into the wood, and strengthened his hand in God. 17 And he said unto him, Fear not: for the hand of Saul my father shall not find thee; and thou shalt be king over Israel, and I shall be next unto thee; and that also Saul my father knoweth. 18 And they two made a covenant before the Lord: and David abode in the wood, and Jonathan went to his house.
|
||||
|
||||
Here is,
|
||||
|
||||
1. David absconding. He abode in a *wilderness, in a mountain* ([[1 Samuel 23#14]]), *in a wood,* [[1 Samuel 23#15]]. We must here,
|
||||
1. Commend his eminent virtues, his humility, modesty, fidelity to his prince, and patient attendance on the providence of his God, that he did not draw up his forces against Saul, fight him in the field, or surprise him by some stratagem or other, and so avenge his own quarrel and that of the Lord's priests upon him, and put an end to his own troubles and the calamities of the country under Saul's tyrannical government. No, he makes no such attempt; he keeps God's way, waits God's time, and is content to secure himself in woods and wildernesses, though with some it might seem a reproach to that courage for which he had been famous. But,
|
||||
2. We must also lament his hard fate, that an innocent man should be thus terrified and put in fear of his life, that a man of honour should be thus disgraced, a man of merit thus recompensed for his services, and a man that delighted in the service both of God and his country should be debarred from both and wrapped up in obscurity. What shall we say to this? Let it make us think the worse of this world, which often gives such bad treatment to its best men; let it reconcile even great and active men to privacy and restraint, if Providence make these their lot, for they were David's; and let it make us long for that kingdom where goodness shall for ever be in glory and holiness in honour, and the righteous shall shine as the sun, which cannot be put under a bushel.
|
||||
2. Saul hunting him, as his implacable enemy. He sought him every day, so restless was his malice, [[1 Samuel 23#14]]. He sought no less than his life, so cruel was his malice, [[1 Samuel 23#15]]. As it had been from the beginning, so it was now, and will be, *he that is born after the flesh persecuteth him that is born after the spirit,* [[Galatians 4#29]].
|
||||
3. God defending him, as his powerful protector. God delivered him not into Saul's hand, as Saul hoped ([[1 Samuel 23#7]]); and, unless God delivered him into his hand, he could not prevail against him, [[John 19#11]].
|
||||
4. Jonathan comforting him as his faithful and constant friend. True friends will find out means to get together. David, it is likely, appointed time and place for this interview, and Jonathan observed the appointment, though he exposed himself thereby to his father's displeasure, and, had it been discovered, it might have cost him his life. True friendship will not shrink from danger, but can easily venture, will not shrink from condescension, but can easily stoop, and exchange a palace for a wood, to serve a friend. The very sight of Jonathan was reviving to David; but, besides this, he said that to him which was very encouraging.
|
||||
1. As a pious friend, he directed him to God, the foundation of his confidence and the fountain of his comfort: He *strengthened his hand in God.* David, though a strong believer, needed the help of his friends for the perfecting of what was lacking in his faith; and herein Jonathan was helpful to him, by reminding him of the promise of God, the holy oil wherewith he was anointed, the presence of God with him hitherto, and the many experiences he had had of God's goodness to him. Thus he strengthened his hands for action, by encouraging his heart, not in the creature, but in God. Jonathan was not in a capacity of doing any thing to strengthen him, but he assured him God would.
|
||||
2. As a self-denying friend, he took a pleasure in the prospect of David's advancement to that honour which was his own birthright, [[1 Samuel 23#17]]. "Thou shalt live to be king, and I shall think it preferment enough to be next thee, near thee, though under thee, and will never pretend to be a rival with thee." This resignation which Jonathan made to David of his title would be a great satisfaction to him, and make his way much the more clear. This, he tells him, Saul knew very well, Jonathan having sometimes heard him say as much, whence it appears what a wicked man Saul was, to persecute one whom God favoured, and what a foolish man he was, in thinking to prevent that which God had determined and which would certainly come to pass. How could he disannul what God had purposed?
|
||||
3. As a constant friend, he renewed his league of friendship with him. They made a covenant now, this third time, before the Lord, calling him to witness to it, [[1 Samuel 23#18]]. True love takes delight in repeating its engagements, giving and receiving fresh assurances of the firmness of the friendship. Our covenant with God should be often renewed, and therein our communion with him kept up. David and Jonathan now parted, and never came together again, that we find, in this world; for Jonathan said what he wished, not what he had ground to expect, when he promised himself that he should be next to David in his kingdom.
|
||||
|
||||
## Verses: 19 - 29
|
||||
19 Then came up the Ziphites to Saul to Gibeah, saying, Doth not David hide himself with us in strong holds in the wood, in the hill of Hachilah, which is on the south of Jeshimon? 20 Now therefore, O king, come down according to all the desire of thy soul to come down; and our part shall be to deliver him into the king's hand. 21 And Saul said, Blessed be ye of the Lord; for ye have compassion on me. 22 Go, I pray you, prepare yet, and know and see his place where his haunt is, and who hath seen him there: for it is told me that he dealeth very subtilly. 23 See therefore, and take knowledge of all the lurking places where he hideth himself, and come ye again to me with the certainty, and I will go with you: and it shall come to pass, if he be in the land, that I will search him out throughout all the thousands of Judah. 24 And they arose, and went to Ziph before Saul: but David and his men were in the wilderness of Maon, in the plain on the south of Jeshimon. 25 Saul also and his men went to seek him. And they told David: wherefore he came down into a rock, and abode in the wilderness of Maon. And when Saul heard that, he pursued after David in the wilderness of Maon. 26 And Saul went on this side of the mountain, and David and his men on that side of the mountain: and David made haste to get away for fear of Saul; for Saul and his men compassed David and his men round about to take them. 27 But there came a messenger unto Saul, saying, Haste thee, and come; for the Philistines have invaded the land. 28 Wherefore Saul returned from pursuing after David, and went against the Philistines: therefore they called that place Sela-hammahlekoth. 29 And David went up from thence, and dwelt in strong holds at En-gedi.
|
||||
|
||||
Here,
|
||||
|
||||
1. The Ziphites offer their service to Saul, to betray David to him, [[1 Samuel 23#19..20]]. He was sheltering himself in the wilderness of Ziph ([[1 Samuel 23#14..15]]), putting the more confidence in the people of that country because they were of his own tribe. They had reason to think themselves happy that they had an opportunity of serving one who was the ornament of their tribe and was likely to be much more so, who was so far from plundering the country, or giving it any disturbance with his troops, that he was ready to protect it and to them all the good offices that there was occasion for. But, to ingratiate themselves with Saul, they went to him, and not only informed him very particularly where David quartered ([[1 Samuel 23#19]]), but invited him to come with his forces into their country in pursuit of him, and promised to deliver him into his hand, [[1 Samuel 23#20]]. Saul had not sent to examine or threaten them, but of their own accord, and even without asking a reward (as Judas did-- *What will you give me?*), they offered to betray David to him who, they knew, thirsted after his blood.
|
||||
2. Saul thankfully receives their information, and gladly lays hold of the opportunity of hunting David in their wilderness, in hopes to make a prey of him at length. He intimates to them how kindly he took it ([[1 Samuel 23#21]]): *Blessed be you of the Lord* (so near is God to his mouth, though far from his heart), *for you have compassion on me.* It seems he looked upon himself as a miserable man and an object of pity; his own envy and ill-nature made him so, otherwise he might have been easy and have needed no man's compassion. He likewise insinuates the little concern that the generality of his people showed for him. "You have compassion on me, which others have not." Saul gives them instructions to search more particularly for his haunts ([[1 Samuel 23#22]]), "for" (says he) "I hear he deals very subtilely," representing him as a man crafty to do mischief, whereas all his subtlety was to secure himself. It was strange that Saul did not go down with them immediately, but he hoped by their means to set his game with the more certainty, and thus divine Providence gave David time to shift for himself. But the Ziphites had laid their spies upon all the places where he was likely to be discovered, and therefore Saul might come and seize him if he was in the land, [[1 Samuel 23#23]]. Now he thought himself sure of his prey and pleased himself with the thoughts of devouring it.
|
||||
3. The imminent peril that David was now brought into. Upon intelligence that the Ziphites had betrayed him, he retired from the hill of Hachilah to the wilderness of Maon ([[1 Samuel 23#24]]), and at this time he penned the [[Psalms 54#1..7]], as appears by the title, wherein he calls the Ziphites *strangers,* though they were Israelites, because they used him barbarously; but he puts himself under the divine protection: "*Behold, God is my helper,* and then all shall be well" Saul, having got intelligence of him, pursued him closely ([[1 Samuel 23#25]]), till he came so near him that there was but a mountain between them ([[1 Samuel 23#26]]), David and his men on one side of the mountain flying and Saul and his men on the other side pursuing, David in fear and Saul in hope. But this mountain was an emblem of the divine Providence coming between David and the destroyer, like the pillar of cloud between the Israelites and the Egyptians. David was concealed by this mountain and Saul confounded by it. David now flees *as a bird to his mountain* ([[Psalms 11#1]]) and finds God to him as the shadow of a great rock. Saul hoped with his numerous forces to enclose David, and compass him in and his men; but the ground did not prove convenient for his design, and so it failed. A new name was given to the place in remembrance of this ([[1 Samuel 23#28]]): *Selah-hammah-lekoth-- the rock of division,* because it divided between Saul and David.
|
||||
4. The deliverance of David out of this danger. Providence gave Saul a diversion, when he was just ready to lay hold of David; notice was brought him that the Philistines were *invading the land* ([[1 Samuel 23#27]]), probably that part of the land where his own estate lay, which would be seized, or at least spoiled, by the invaders; for the little notice he took of Keilah's distress and David's relief of it, in the beginning of this chapter, gives us cause to suspect that he would not now have left pursuing David, and gone to oppose the Philistines, if some private interests of his own had not been at stake. However it was, he found himself under a necessity of *going against the Philistines* ([[1 Samuel 23#28]]), and by this means David was delivered when he was on the brink of destruction. Saul was disappointed of his prey, and God was glorified as David's wonderful protector. When the Philistines invaded the land they were far from intending any kindness to David by it, yet the overruling providence of God, which orders all events and the times of them, made it very serviceable to him. The wisdom of God is never at a loss for ways and means to preserve his people. As this Saul was diverted, so another Saul was converted, just then when he was *breathing out threatenings and slaughter against the saints of the Lord,* [[Acts 9#1]].
|
||||
5. David, having thus escaped, took shelter in some natural fortresses, which he found in the wilderness of En-gedi, [[1 Samuel 23#29]]. And this Dr. Lightfoot thinks was the wilderness of Judah, in which David was when he penned [[Psalms 63#1..11]], which breathes as much pious and devout affection as almost any of his psalms; for in all places and in all conditions he still kept up his communion with God.
|
||||
@ -0,0 +1,66 @@
|
||||
# Chapter Introduction
|
||||
|
||||
We have hitherto had Saul seeking an opportunity to destroy David, and, to his shame, he could never find it. In this chapter David had a fair opportunity to destroy Saul, and, to his honour, he did not make use of it; and his sparing Saul's life was as great an instance of God's grace in him as the preserving of his own life was of God's providence over him. Observe,
|
||||
|
||||
1. How maliciously Saul sought David's life, [[1 Samuel 24#1..2]].
|
||||
2. How generously David saved Saul's life (when he had him at an advantage) and only cut off the skirt of his robe, [[1 Samuel 24#3..8]].
|
||||
3. How pathetically he reasoned with Saul, upon this to bring him to a better temper towards him, [[1 Samuel 24#9..15]].
|
||||
4. The good impression this made upon Saul for the present, [[1 Samuel 24#16..22]].
|
||||
|
||||
# David Spares Saul in the Cave. (b. c. 1057.)
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|
||||
## Verses: 1 - 8
|
||||
1 And it came to pass, when Saul was returned from following the Philistines, that it was told him, saying, Behold, David is in the wilderness of Engedi. 2 Then Saul took three thousand chosen men out of all Israel, and went to seek David and his men upon the rocks of the wild goats. 3 And he came to the sheepcotes by the way, where was a cave; and Saul went in to cover his feet: and David and his men remained in the sides of the cave. 4 And the men of David said unto him, Behold the day of which the Lord said unto thee, Behold, I will deliver thine enemy into thine hand, that thou mayest do to him as it shall seem good unto thee. Then David arose, and cut off the skirt of Saul's robe privily. 5 And it came to pass afterward, that David's heart smote him, because he had cut off Saul's skirt. 6 And he said unto his men, The Lord forbid that I should do this thing unto my master, the Lord's anointed, to stretch forth mine hand against him, seeing he is the anointed of the Lord. 7 So David stayed his servants with these words, and suffered them not to rise against Saul. But Saul rose up out of the cave, and went on his way. 8 David also arose afterward, and went out of the cave, and cried after Saul, saying, My lord the king. And when Saul looked behind him, David stooped with his face to the earth, and bowed himself.
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|
||||
Here,
|
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|
||||
1. Saul renews his pursuit of David, [[1 Samuel 24#1..2]]. No sooner had he come home safely from chasing the Philistines, in which it should seem he had good success, than he enquired after David to do him a mischief, and resolved to have another thrust at him, *as if he had been delivered to do all these abominations,*[[Jeremiah 7#10]]. By the frequent incursions of the Philistines, he might have seen how necessary it was to recall David from his banishment and restore him to his place in the army again; but so far is he from doing this that now more than ever he is exasperated against him, and, hearing that he is *in the wilderness of En-gedi,* he draws out 3000 choice men, and goes with them at his feet in pursuit of him *upon the rocks of the wild goats,* where, one would think, David should not have been envied a habitation nor Saul desirous of disturbing him; for what harm could he fear from one who was no better accommodated? But it is not enough for Saul that David is thus cooped up; he cannot be easy while he is alive.
|
||||
2. Providence brings Saul alone into the same cave wherein David and his men had hidden themselves, [[1 Samuel 24#3]]. In those countries there were very large caves in the sides of the rocks or mountains, partly natural, but probably much enlarged by art for the sheltering of sheep from the heat of the sun; hence we read of places where the flocks did rest at noon ([[Song of Solomon 1#7]]), and this cave seems to be spoken of as one of the sheep-cotes. In the sides of this cave David and his men remained, perhaps not all his men, the whole 600, but only some few of his particular friends, the rest being disposed of in similar retirements. Saul, passing by, turned in himself alone, not in search of David (for, supposing him to be an aspiring ambitious man, he thought to find him rather climbing with the wild goats upon the rocks than retiring with the sheep into a cave), but thither he turned aside to *cover his feet,* that is, to sleep awhile, it being a cool and quiet place, and very refreshing in the heat of the day; probably he ordered his attendants to march before, reserving only a very few to wait for him at the mouth of the cave. Some by the covering of the feet understand the easing of nature, and think that this was Saul's errand into the cave: but the former interpretation is more probable.
|
||||
3. David's servants stir him up to kill Saul now that he has so fair an opportunity to do it, [[1 Samuel 24#4]]. They reminded him that this was the day which he had long looked for, and of which God had spoken to him in general when he was anointed to the kingdom, which should put a period to his troubles and open the passage to his advancement. Saul now lay at his mercy, and it was easy to imagine how little mercy he would find with Saul and therefore what little reason he had to show mercy to him. "By all means" (say his servants) "give him the fatal blow now." See how apt we are to misunderstand,
|
||||
1. The promises of God. God had assured David that he would deliver him from Saul, and his men interpret this as a warrant to destroy Saul.
|
||||
2. The providences of God. Because it was now in his power to kill him, they concluded he might lawfully do it.
|
||||
4. David *cut off the skirt of his robe,* but soon repented that he had done this: *His heart smote him* for it ([[1 Samuel 24#5]]); though it did Saul no real hurt, and served David for a proof that it was in his power to have killed him ([[1 Samuel 24#11]]), yet, because it was an affront to Saul's royal dignity, he wished he had not done it. Note, It is a good thing to have a heart within us smiting us for sins that seem little; it is a sign that conscience is awake and tender, and will be the means of preventing greater sins.
|
||||
5. He reasons strongly both with himself and with his servants against doing Saul any hurt.
|
||||
1. He reasons with himself ([[1 Samuel 24#6]]): *The Lord forbid that I should do this thing.* Note, Sin is a thing which it becomes us to startle at, and to resist the temptations to, not only with resolution, but with a holy indignation. He considered Saul now, not as his enemy, and the only person that stood in the way of his preferment (for then he would be induced to hearken to the temptation), but as God's anointed (that is, the person whom God had appointed to reign as long as he lived, and who, as such, was under the particular protection of the divine law), and as his master, to whom he was obliged to be faithful. Let servants and subjects learn hence to be dutiful and loyal, whatever hardships are put upon them, [[1 Peter 2#18]].
|
||||
2. He reasons with his servants: *He suffered them not to rise against Saul,*[[1 Samuel 24#7]]. He would not only not do this evil thing himself, but he would not suffer those about him to do it. Thus did he render good for evil to him from whom he had received evil for good, and was herein both a type of Christ, who saved his persecutors, and an example to all Christians not to be *overcome of evil, but to overcome evil with good.*
|
||||
6. He followed Saul out of the cave, and, though he would not take the opportunity to slay him, yet he wisely took the opportunity, if possible, to slay his enmity, by convincing him that he was not such a man as he took him for.
|
||||
1. Even in showing his head now he testified that he had an honourable opinion of Saul. He had too much reason to believe that, let him say what he would, Saul would immediately be the death of him as soon as he saw him, and yet he bravely lays aside that jealousy, and thinks Saul so much a man of sense as to hear his reasoning when he had so much to say in his own vindication and such fresh and sensible proofs to give of his own integrity.
|
||||
2. His behaviour was very respectful: He *stooped with his face to the earth, and bowed himself,* giving honour to whom honour was due, and teaching us to order ourselves lowly and reverently to all our superiors, even to those that have been most injurious to us.
|
||||
|
||||
# David Expostulates with Saul. (b. c. 1057.)
|
||||
|
||||
## Verses: 9 - 15
|
||||
9 And David said to Saul, Wherefore hearest thou men's words, saying, Behold, David seeketh thy hurt? 10 Behold, this day thine eyes have seen how that the Lord had delivered thee to day into mine hand in the cave: and some bade me kill thee: but mine eye spared thee; and I said, I will not put forth mine hand against my lord; for he is the Lord's anointed. 11 Moreover, my father, see, yea, see the skirt of thy robe in my hand: for in that I cut off the skirt of thy robe, and killed thee not, know thou and see that there is neither evil nor transgression in mine hand, and I have not sinned against thee; yet thou huntest my soul to take it. 12 The Lord judge between me and thee, and the Lord avenge me of thee: but mine hand shall not be upon thee. 13 As saith the proverb of the ancients, Wickedness proceedeth from the wicked: but mine hand shall not be upon thee. 14 After whom is the king of Israel come out? after whom dost thou pursue? after a dead dog, after a flea. 15 The Lord therefore be judge, and judge between me and thee, and see, and plead my cause, and deliver me out of thine hand.
|
||||
|
||||
We have here David's warm and pathetic speech to Saul, wherein he endeavours to convince him that he did him a great deal of wrong in persecuting him thus and to persuade him therefore to be reconciled.
|
||||
|
||||
1. He calls him *father* ([[1 Samuel 24#11]]), for he was not only, as king, the father of his country, but he was, in particular, his father-in-law. From a father one may expect compassion and a favourable opinion. For a prince to seek the ruin of any of his good subjects is as unnatural as for a father to seek the ruin of his own children.
|
||||
2. He lays the blame of his rage against him upon his evil counsellors: *Wherefore hearest thou men's words?* [[1 Samuel 24#9]]. It is a piece of respect due to crowned heads, if they do amiss, to charge it upon those about them, who either advised them to it or should have advised them against it. David had reason enough to think that Saul persecuted him purely from his own envy and malice, yet he courteously supposes that others put him on to do it, and made him believe that David was his enemy and sought his hurt. Satan, the great accuser of the brethren, has his agents in all places, and particularly in the courts of those princes that encourage them and give ear to them, who make it their business to represent the people of God as enemies to Caesar and hurtful to kings and provinces, that, being thus dressed up in bear-skins, they may "be baited."
|
||||
3. He solemnly protests his own innocence, and that he is far from designing any hurt or mischief to Saul: "*There is neither evil nor transgression in my hand,* [[1 Samuel 24#11]]. I am not chargeable with any crime, nor conscious of any guilt, and, had I a window in my breast, thou mightest through it see the sincerity of my heart in this protestation: *I have not sinned against thee* (however I have sinned against God), *yet thou huntest my soul,*" that is, "my life." Perhaps it was about this time that David penned the seventh psalm, concerning the affair of Cush the Benjamite (that is, Saul, as some think), wherein he thus appeals to God ([[1 Samuel 24#3..5]]): *If there be iniquity in my hands, then let the enemy persecute my soul and take it,* putting in a parenthesis, with reference to the story of this chapter, *Yea, I have delivered him that without cause is my enemy.*
|
||||
4. He produces undeniable evidence to prove the falsehood of the suggestion upon which Saul's malice against him was grounded. David was charged with seeking Saul's hurt: "*See,*" says he, "*yea, see the skirt of thy robe,* [[1 Samuel 24#11]]. Let this be a witness for me, and an unexceptionable witness it is; had that been true of which I am accused, I should now have had thy head in my hand and not the skirt of thy robe, for I could as easily have cut off that as this." To corroborate this evidence he shows him,
|
||||
1. That God's providence had given him opportunity to do it: *The lord delivered thee,* very surprisingly, *to day into my hand,* whence many a one would have gathered an intimation that it was the will of God he should now give the determining blow to him whose neck lay so fair for it. When Saul had but a very small advantage against David he cried out, *God has delivered him into my hand* ([[1 Samuel 23#7]]), and resolved to make the best of that advantage; but David did not so.
|
||||
2. That his counsellors and those about him had earnestly besought him to do it: *Some bade me kill thee.* He had blamed Saul for hearkening to men's words and justly; "for," says he, "if I had done so, thou wouldest not have been alive now."
|
||||
3. That it was upon a good principle that he refused to do it; not because Saul's attendants were at hand, who, it may be, would have avenged his death; no, it was not by the fear of them, but by the fear of God, that he was restrained from it. "He is my lord, and the Lord's anointed, whom I ought to protect, and to whom I owe faith and allegiance, and therefore I said, I will not touch a hair of his head." Such a happy command he had of himself that his nature, in the midst of the greatest provocation, was not suffered to rebel against his principles.
|
||||
5. He declares it to be his fixed resolution never to be his own avenger: "*The Lord avenge me of thee,* that is, deliver me out of thy hand; but, whatever comes of it, *my hand shall not be upon thee*" ([[1 Samuel 24#12]]), and again ([[1 Samuel 24#13]]), for *saith the proverb of the ancients, Wickedness proceedeth from the wicked.* The wisdom of the ancients is transmitted to posterity by their proverbial sayings. Many such we receive by tradition from our fathers; and the counsels of common persons are very much directed by this, "As the old saying is." Here is one that was in use in David's time: *Wickedness proceedeth from the wicked,* that is,
|
||||
1. Men's own iniquity will ruin them at last, so some understand it. Forward furious men will cut their own throats with their own knives. Give them rope enough, and they will hang themselves. In this sense it comes in very fitly as a reason why *his hand should not be upon him.* 2. Bad men will do bad things; according as men's principles and dispositions are, so will their actions be. This also agrees very well with the connexion. If David had been a wicked man, as he was represented, he would have done this wicked thing; but he durst not, because of the fear of God. Or thus: Whatever injuries bad men do us (which we are not to wonder at; he that lies among thorns must expect to be scratched), yet we must not return them; never render railing for railing. Though *wickedness proceed from the wicked,* yet let it not therefore proceed from us by way of retaliation. Though the dog bark at the sheep, the sheep does not bark at the dog. See [[Isaiah 32#6..8]].
|
||||
6. He endeavours to convince Saul that as it was a bad thing, so it was a mean thing, for him to give chase to such an inconsiderable person as he was ([[1 Samuel 24#14]]): *Whom does the king of Israel pursue* with all this care and force? *A dead dog; a flea; one flea,* so it is in the Hebrew. It is below so great a king to enter the lists with one that is so unequal a match for him, one of his own servants, bred a poor shepherd, now an exile, neither able nor willing to make any resistance. To conquer him would not be to his honour, to attempt it was his disparagement. If Saul would consult his own reputation, he would slight such an enemy (supposing he were really his enemy) and would think himself in no danger from him. David was so far from aspiring that he was, in his own account, as a dead dog. Mephibosheth thus calls himself, [[2 Samuel 9#8]]. This humble language would have wrought upon Saul if he had had any spark of generosity in him. *Satis est prostrasse leoni-- Enough for the lion that he has laid his victim low.* What credit would it be to Saul to trample upon a dead dog? What pleasure could it be to him to hunt a flea, a single flea, which (as some have observed), if it be sought, is not easily found, if it be found, is not easily caught, and, if it be caught, is a poor prize, especially for a prince. *Aquila non captat muscas-- The eagle does not dart upon flies.* David thinks Saul had no more reason to fear him than to fear a flea-bite.
|
||||
7. He once and again appeals to God as the righteous Judge ([[1 Samuel 24#12]]; [[1 Samuel 24#15]]): *The Lord judge between me and thee.* Note, The justice of God is the refuge and comfort of oppressed innocence. If men wrong us, God will right us, at furthest, in the judgment of the great day. With him David leaves his cause, and so rests satisfied, waiting his time to appear for him.
|
||||
|
||||
# Saul Relents at David's Reproof. (b. c. 1057.)
|
||||
|
||||
## Verses: 16 - 22
|
||||
16 And it came to pass, when David had made an end of speaking these words unto Saul, that Saul said, Is this thy voice, my son David? And Saul lifted up his voice, and wept. 17 And he said to David, Thou art more righteous than I: for thou hast rewarded me good, whereas I have rewarded thee evil. 18 And thou hast shewed this day how that thou hast dealt well with me: forasmuch as when the Lord had delivered me into thine hand, thou killedst me not. 19 For if a man find his enemy, will he let him go well away? wherefore the Lord reward thee good for that thou hast done unto me this day. 20 And now, behold, I know well that thou shalt surely be king, and that the kingdom of Israel shall be established in thine hand. 21 Swear now therefore unto me by the Lord, that thou wilt not cut off my seed after me, and that thou wilt not destroy my name out of my father's house. 22 And David sware unto Saul. And Saul went home; but David and his men gat them up unto the hold.
|
||||
|
||||
Here we have,
|
||||
|
||||
1. Saul's penitent reply to David's speech. It was strange that he had patience to hear him out, considering how outrageous he was against him, and how cutting David's discourse was. But God restrained him and his men; and we may suppose Saul struck with amazement at the singularity of the event, and much more when he found how much he had lain at David's mercy. His heart must have been harder than a stone if this had not affected him.
|
||||
1. He melted into tears, and we will not suppose them to have been counterfeit but real expressions of his present concern at the sight of his own iniquity, so plainly proved upon him. He speaks as one quite overcome with David's kindness: *Is this thy voice, my son David?* And, as one that relented at the thought of his own folly and ingratitude, he *lifted up his voice and wept,* [[1 Samuel 24#16]]. Many mourn for their sins that do not truly repent of them, weep bitterly for them, and yet continue in love and league with them.
|
||||
2. He ingenuously acknowledges David's integrity and his own iniquity ([[1 Samuel 24#17]]): *Thou art more righteous than
|
||||
1.* Now God made good to David that word on which he had caused him to hope, that he would *bring forth his righteousness as the light,* [[Psalms 37#6]]. Those who take care to keep a good conscience may leave it to God to secure them the credit of it. This fair confession was enough to prove David innocent (even his enemy himself being judge), but not enough to prove Saul himself a true penitent. He should have said, *Thou are righteous, but I am wicked;* but the utmost he will own is this: *Thou art more righteous than
|
||||
1.* Bad men will commonly go no further than this in their confessions; they will own they are not so good as some others are; there are those that are better than they, and more righteous. He now owns himself under a mistake concerning David ([[1 Samuel 24#18]]): "*Thou hast shown this day* that thou art so far from seeking my hurt *that thou hast dealt well with me.*" We are too apt to suspect others to be worse affected towards us then really they are, and than perhaps they are proved to be; and when, afterwards, our mistake is discovered, we should be forward to recall our suspicions, as Saul does here.
|
||||
3. He prays God to recompense David for this his generous kindness to him. He owns that David's sparing him, when he had him in his power, was an uncommon and unparalleled instance of tenderness to an enemy; no man would have done the like; and therefore, either because he thought himself not able to give him a full recompence for so great a favour, or because he found himself not inclined to give him any recompence at all, he turns him over to God for his pay: *The Lord reward thee good,* [[1 Samuel 24#19]]. Poor beggars can do no less than pray for their benefactors, and Saul did no more.
|
||||
4. He prophesies his advancement to the throne ([[1 Samuel 24#20]]): I *know well that thou shalt surely be king.* He knew it before, by the promise Samuel had made him of it compared with the excellent spirit that appeared in David, which highly aggravated his sin and folly in persecuting him as he did; he had as much reason to say concerning David as David concerning him, *How can I put forth my hand against the Lord's anointed?* But now he knew it by the interest he found David had in the people, the special providence of God in protecting him, and the generous kingly spirit he had now given a proof of in sparing his enemy. Now he knew it, that is, now that he was in a good temper he was willing to own that he knew it and to submit to the conviction of it. Note, Sooner or later, God will force even those that are of the synagogue of Satan to know and own those that he has loved, and to worship before their feet; for so is the promise, [[Revelation 3#9]]. This acknowledgement which Saul made of David's incontestable title to the crown was a great encouragement to David himself and a support to his faith and hope.
|
||||
5. He binds David with an oath hereafter to show the same tenderness of his seed and of his name as he had now shown of his person, [[1 Samuel 24#21]]. David had more reason to oblige Saul by an oath that he would not destroy him, yet he insists not on that (if the laws of justice and honour would not bind him, an oath would not), but Saul knew David to be a conscientious man, and would think his interests safe if he could get them secured by his oath. Saul by his disobedience had ruined his own soul, and never took care by repentance to prevent that ruin, and yet is very solicitous that his name might not be destroyed nor his seed cut off. However, *David swore unto him,* [[1 Samuel 24#22]]. Though he might be tempted, not only in revenge, but in prudence, to extirpate Saul's family, yet he binds himself not to do it, knowing that God could and would establish the kingdom to him and his, without the use of such bloody methods. This oath he afterwards religiously observed; he supported Mephibosheth, and executed those as traitors that slew Ishbosheth. The hanging up of seven of Saul's posterity, to atone for the destruction of the Gibeonites, was God's appointment, not David's act, and therefore not the violation of this oath.
|
||||
2. Their parting in peace.
|
||||
1. Saul, for the present, desisted from the persecution. He went home convinced, but not converted; ashamed of his envy of David, yet retaining in his breast that root of bitterness; vexed that, when at last he had found David, he could not at that time find in his heart to destroy him, as he had designed. God has many ways to tie the hands of persecutors, when he does not turn their hearts.
|
||||
2. David continued to shift for his own safety. He knew Saul too well to trust him, and therefore *got him up into the hold.* It is dangerous venturing upon the mercy of a reconciled enemy. We read of those who believed in Christ, and yet he *did not commit himself to them because he knew all men.* Those that like David are innocent as doves must thus like him be *wise as serpents.*
|
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@ -0,0 +1,146 @@
|
||||
# Chapter Introduction
|
||||
|
||||
We have here some intermission of David's troubles by Saul. Providence favoured him with a breathing time, and yet this chapter gives us instances of the troubles of David. If one vexation seems to be over, we must not be secure; a storm may arise from some other point, as here to David.
|
||||
|
||||
1. Tidings of the death of Samuel could not but trouble him, [[1 Samuel 25#1]]. But,
|
||||
2. The abuse he received from Nabal is more largely recorded in this chapter.
|
||||
1. The character of Nabal, [[1 Samuel 25#2..3]].
|
||||
2. The humble request sent to him, [[1 Samuel 25#4..9]].
|
||||
3. His churlish answer, [[1 Samuel 25#10..12]].
|
||||
4. David's angry resentment of it, [[1 Samuel 25#13]]; [[1 Samuel 25#21]]; [[1 Samuel 25#22]].
|
||||
5. Abigail's prudent care to prevent the mischief it was likely to bring upon her family, [[1 Samuel 25#14..20]].
|
||||
6. Her address to David to pacify him, [[1 Samuel 25#23..31]].
|
||||
7. David's favourable reception of her, [[1 Samuel 25#32..35]].
|
||||
8. The death of Nabal, [[1 Samuel 25#36..38]].
|
||||
9. Abigail's marriage to David, [[1 Samuel 25#39..44]].
|
||||
|
||||
# The Death of Samuel. (b. c. 1057.)
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|
||||
## Verses: 1 - 1
|
||||
1 And Samuel died; and all the Israelites were gathered together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.
|
||||
|
||||
We have here a short account of Samuel's death and burial.
|
||||
|
||||
1. Though he was a great man, and one that was admirably well qualified for public service, yet he spent the latter end of his days in retirement and obscurity, not because he was superannuated (for he knew how to preside in a college of the prophets, [[1 Samuel 19#20]]), but because Israel had rejected him, for which God thus justly chastised them, and because his desire was to be quiet and to enjoy himself and his God in the exercises of devotion now in his advanced years, and in this desire God graciously indulged him. Let old people be willing to rest themselves, though it look like burying themselves alive.
|
||||
2. Though he was a firm friend to David, for which Saul hated him, as also for dealing plainly with him, yet he died in peace even in the worst of the days of the tyranny of Saul, who, he sometimes feared, would kill him, [[1 Samuel 16#2]]. Though Saul loved him not, yet he feared him, as Herod did John, and feared the people, for all knew him to be a prophet. Thus is Saul restrained from hurting him.
|
||||
3. All Israel lamented him; and they had reason, for they had all a loss in him. His personal merits commanded this honour to be done him at his death. His former services to the public, when he judged Israel, made this respect to his name and memory a just debt; it would have been very ungrateful to have withheld it. The sons of the prophets had lost the founder and president of their college, and whatever weakened them was a public loss. But that was not all: Samuel was a constant intercessor for Israel, prayed daily for them, [[1 Samuel 12#23]]. If he go, they part with the best friend they have. The loss is the more grievous at this juncture when Saul has grown so outrageous and David is driven from his country; never more need of Samuel than now, yet now he is removed. We will hope that the Israelites lamented Samuel's death the more bitterly because they remembered against themselves their own sin and folly in rejecting him and desiring a king. Note,
|
||||
1. Those have hard hearts who can bury their faithful ministers with dry eyes, who are not sensible of the loss of those who have prayed for them and taught them the way of the Lord.
|
||||
2. When God's providence removes our relations and friends from us we ought to be humbled for our misconduct towards them while they were with us.
|
||||
4. They buried him, not in the school of the prophets at Naioth, but in his own house (or perhaps in the garden pertaining to it) at Ramah, where he was born.
|
||||
5. David, thereupon, went down to the wilderness of Paran, retiring perhaps to mourn the more solemnly for the death of Samuel. Or, rather, because now that he had lost so good a friend, who was (and he hoped would be) a great support to him, he apprehended his danger to be greater than ever, and therefore withdrew to a wilderness, out of the limits of the land of Israel; and now it was that he *dwelt in the tents of Kedar,* [[Psalms 120#5]]. In some parts of this wilderness of Paran Israel wandered when they came out of Egypt. The place would bring to mind God's care concerning them, and David might improve that for his own encouragement, now in his wilderness-state.
|
||||
|
||||
# David Sends to Nabal. (b. c. 1057.)
|
||||
|
||||
## Verses: 2 - 11
|
||||
2 And there was a man in Maon, whose possessions were in Carmel; and the man was very great, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel. 3 Now the name of the man was Nabal; and the name of his wife Abigail: and she was a woman of good understanding, and of a beautiful countenance: but the man was churlish and evil in his doings; and he was of the house of Caleb. 4 And David heard in the wilderness that Nabal did shear his sheep. 5 And David sent out ten young men, and David said unto the young men, Get you up to Carmel, and go to Nabal, and greet him in my name: 6 And thus shall ye say to him that liveth in prosperity, Peace be both to thee, and peace be to thine house, and peace be unto all that thou hast. 7 And now I have heard that thou hast shearers: now thy shepherds which were with us, we hurt them not, neither was there ought missing unto them, all the while they were in Carmel. 8 Ask thy young men, and they will shew thee. Wherefore let the young men find favour in thine eyes: for we come in a good day: give, I pray thee, whatsoever cometh to thine hand unto thy servants, and to thy son David. 9 And when David's young men came, they spake to Nabal according to all those words in the name of David, and ceased. 10 And Nabal answered David's servants, and said, Who is David? and who is the son of Jesse? there be many servants now a days that break away every man from his master. 11 Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men, whom I know not whence they be?
|
||||
|
||||
Here begins the story of Nabal.
|
||||
|
||||
1. A short account of him, who and what he was ([[1 Samuel 25#2..3]]), a man we should never have heard of if there had not happened some communication between him and David. Observe,
|
||||
1. His name: *Nabal-- a fool;* so it signifies. It was a wonder that his parents would give him that name and an ill omen of what proved to be this character. Yet indeed we all of us deserve to be so called when we come into the world, for *man is born like the wild ass's colt* and *foolishness is bound up in our hearts.* 2. His family: He was of the house of Caleb, but was indeed of another spirit. He inherited Caleb's estate; for Maon and Carmel lay near Hebron, which was given to Caleb ([[Joshua 15#54..55]]; [[Joshua 14#14]]), but he was far from inheriting his virtues. He was a disgrace to his family, and then it was no honour to him. *Degeneranti genus opprobrium-- A Good extraction is a reproach to him who degenerates from it.* The
|
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70., and some other ancient versions, read it appellatively, not, He was a Calebite, but He was a dogged man, of a currish disposition, surly and snappish, and always snarling. He was ***anthropos kynikos***-- *a man that was a cynic.* 3. His wealth: He was very great, that is, very rich (for riches make men look great in the eye of the world), otherwise, to one that takes his measures aright, he really looked very mean. Riches are common blessings, which God often gives to Nabals, to whom he gives neither wisdom nor grace.
|
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4. His wife-- Abigail, a woman of great understanding. Her name signifies, *the joy of her father;* yet he could not promise himself much joy of her when he married her to such a husband, enquiring more after his wealth than after his wisdom. Many a child is thrown away upon a great heap of the dirt of worldly wealth, married to that, and to nothing else that is desirable. Wisdom is good with an inheritance, but an inheritance is good for little without wisdom. Many an Abigail is tied to a Nabal; and if it be so, be her understanding, like Abigail's, ever so great, it will be little enough for her exercises.
|
||||
5. His character. He had no sense either of honour or honesty; not of honour, for he was churlish, cross, and ill-humoured; not of honesty, for he was evil in his doings, hard and oppressive, and a man that cared not what fraud and violence he used in getting and saving, so he could but get and save. This is the character given of Nabal by him who knows what every man is.
|
||||
2. David's humble request to him, that he would send him some victuals for himself and his men.
|
||||
1. David, it seems, was in such distress that he would be glad to be beholden to him, and did in effect come a begging to his door. What little reason have we to value the wealth of this world when so great a churl as Nabal abounds and so great a saint as David suffers want! Once before we had David begging his bread, but then it was of Ahimelech the high priest, to whom one would not grudge to stoop. But to send a begging to Nabal was what such a spirit as David had could not admit without some reluctancy; yet, if Providence bring him to these straits, he will not say that to beg he is ashamed. Yet see [[Psalms 37#25]].
|
||||
2. He chose a good time to send to Nabal, when he had many hands employed about him in shearing his sheep, for whom he was to make a plentiful entertainment, so that good cheer was stirring. Had he sent at another time, Nabal would have pretended he had nothing to spare, but now he could not have that excuse. It was usual to make feasts at their sheep-shearings, as appears by Absalom's feast on that occasion ([[2 Samuel 13#24]]), for wool was one of the staple commodities of Canaan.
|
||||
3. David ordered his men to deliver their message to him with a great deal of courtesy and respect: "*Go to Nabal, and greet him in my name.* Tell him I sent you to present my service to him, and to enquire how he does and his family," [[1 Samuel 25#5]]. He puts words in their mouths ([[1 Samuel 25#6]]): *Thus shall you say to him that liveth;* our translators add, *in prosperity,* as if those live indeed that live as Nabal did, with abundance of the wealth of this world about them; whereas, in truth, those that*live in pleasure are dead while they live,* [[1 Timothy 5#6]]. This was, methinks too high a compliment to pass upon Nabal, to call him *the man that liveth.* David knew better things, that in God's favour is life, not in the world's smiles; and by the rough answer he was well enough served, for this too smooth address to such a muck-worm. Yet his good wishes were very commendable. "*Peace be to thee,* all good both to soul and body. *Peace be to thy house and to all that thou hast.*" Tell him I am a hearty well-wisher to his health and prosperity. He bids them call him his *son David* ([[1 Samuel 25#8]]), intimating that, for his age and estate, David honoured him as a father, and therefore hoped to receive some fatherly kindness from him.
|
||||
4. He pleaded the kindness which Nabal's shepherds had received from David and his men; and one good turn requires another. He appeals to Nabal's own servants, and shows that when David's soldiers were quartered among Nabal's shepherds,
|
||||
1. They did not hurt them themselves, did them no injury, gave them no disturbance, were not a terror to them, nor took any of the lambs out of the flock. Yet, considering the character of David's men, men in distress, and debt, and discontented, and the scarcity of provisions in his camp, it was not without a great deal of care and good management that they were kept from plundering.
|
||||
2. They protected them from being hurt by others. David himself does but *intimate* this, for he would not boast of his good offices: *Neither was there aught missing to them,* [[1 Samuel 25#7]]. But Nabal's servants, to whom he appealed, went further ([[1 Samuel 25#16]]): *They were a wall unto us, both by night and day.* David's soldiers were a guard to Nabal's shepherds when the bands of the *Philistines robbed the threshing-floors* ([[1 Samuel 23#1]]) and would have robbed the sheep-folds. From those plunderers Nabal's flocks were protected by David's care, and therefore he says, *Let us find favour in thy eyes.* Those that have shown kindness may justly expect to receive kindness.
|
||||
5. He was very modest in his request. Though David was anointed king, he insisted not upon royal dainties, but, "Give whatsoever comes to thy hand, and we will be thankful for it." Beggars must not be choosers. Those that deserved to have been served first will now be glad of what is left. They plead, *We come in a good day,* a festival, when not only the provision is more plentiful, but the heart and hand are usually more open and free than at other times, when much may be spared and yet not be missed. David demands not what he wanted as a debt, either by way of tribute as he was a king, or by way of contribution as he was a general, but asks it as a boon to a friend, that was his humble servant. David's servants delivered their message faithfully and very handsomely, not doubting but to go back well laden with provisions.
|
||||
3. Nabal's churlish answer to this modest petition, [[1 Samuel 25#10..11]]. One could not have imagined it possible that any man should be so very rude and ill-conditioned as Nabal was. David called himself his *son,* and asked bread and a fish, but, instead thereof, Nabal gave him a stone and a scorpion; not only denied him, but abused him. If he had not thought fit to send him any supplies for fear of Ahimelech's fate, who paid dearly for his kindness to David; yet he might have given a civil answer, and made the denial as modest as the request was. But, instead of that, he falls into a passion, as covetous men are apt to do when they are asked for any thing, thinking thus to cover one sin with another, and by abusing the poor to excuse themselves from relieving them. But God will not thus be mocked.
|
||||
1. He speaks scornfully of David as an insignificant man, not worth taking notice of. The Philistines could say of him, *This is* David *the king of the land,* that *slew his ten thousands* ([[1 Samuel 21#11]]), yet Nabal his near neighbour, and one of the same tribe, affects not to know him, or not to know him to be a man of any merit or distinction: *Who is David? And who is the son of Jesse?* He could not be ignorant how much the country was obliged to David for his public services, but his narrow soul thinks not of paying any part of that debt, nor so much as of acknowledging it; he speaks of David as an inconsiderable man, obscure, and not to be regarded. Think it not strange if great men and great merits be thus disgraced.
|
||||
2. He upbraids him with his present distress, and takes occasion from it to represent him as a bad man, that was fitter to be set in the stocks for a vagrant than to have any kindness shown him. How naturally does he speak the churlish clownish language of those that hate to give alms! *There are many servants now-a-days* (as if there had been none such in former days) *that break every man from his master,* suggesting that David was one of them himself ("He might have kept his place with his master Saul, and then he needed not have sent to me for provisions"), and also that he entertained and harboured those that were fugitives like himself. It would make one's blood rise to hear so great and good a man as David thus vilified and reproached by such a base churl as Nabal. *But the vile person will speak villany,* [[Isaiah 32#5..7]]. If men bring themselves into straits by their own folly, yet they are to be pitied and helped, and not trampled upon and starved. But David was reduced to this distress, not by any fault, no, nor any indiscretion, of his own, but purely by the good services he had done to his country and the honours which his God had put upon him; and yet he was represented as a fugitive and runagate. Let this help us to bear such reproaches and misrepresentations of us with patience and cheerfulness, and make us easy under them, that it has often been the lot of the excellent ones of the earth. Some of the best men that ever the world was blest with were counted as the *off-scouring of all things,* [[1 Corinthians 4#13]].
|
||||
3. He insists much upon the property he had in the provisions of his table, and will by no means admit any body to share in them. "It is my bread and my flesh, yes, and my water too (though *usus communis aquarum*-- *water is every one's property*), and it is prepared for my shearers," priding himself in it that it was all his own; and who denied it? Who offered to dispute his title? But this, he thinks, will justify him in keeping it all to himself, and giving David none; for may he not do what he will with his own? Whereas we mistake if we think we are absolute lords of what we have and may do what we please with it. No, we are but stewards, and must use it as we are directed, remembering it is not our own, but his that entrusted us with it. Riches are ***ta allotria*** ([[Luke 16#12]]); they are *another's,* and we ought not to talk too much of their being our own.
|
||||
|
||||
# Abigail Wise Resolution. (b. c. 1057.)
|
||||
|
||||
## Verses: 12 - 17
|
||||
12 So David's young men turned their way, and went again, and came and told him all those sayings. 13 And David said unto his men, Gird ye on every man his sword. And they girded on every man his sword; and David also girded on his sword: and there went up after David about four hundred men; and two hundred abode by the stuff. 14 But one of the young men told Abigail, Nabal's wife, saying, Behold, David sent messengers out of the wilderness to salute our master; and he railed on them. 15 But the men were very good unto us, and we were not hurt, neither missed we any thing, as long as we were conversant with them, when we were in the fields: 16 They were a wall unto us both by night and day, all the while we were with them keeping the sheep. 17 Now therefore know and consider what thou wilt do; for evil is determined against our master, and against all his household: for he is such a son of Belial, that a man cannot speak to him.
|
||||
|
||||
Here is,
|
||||
|
||||
1. The report made to David of the abuse Nabal had given to his messengers ([[1 Samuel 25#12]]): *They turned their way.* They showed their displeasure, as became them to do, by breaking off abruptly from such a churl, but prudently governed themselves so well as not to render railing for railing, not to call him as he deserved, much less to take by force what ought of right to have been given them, but came and told David that he might do as he thought fit. Christ's servants, when they are thus abused, must leave it to him to plead his own cause and wait till he appear in it. The servant showed his lord what affronts he had received, but did not return them, [[Luke 14#21]].
|
||||
2. David's hasty resolution hereupon. He girded on his sword, and ordered his men to do so too, to the number of 400, [[1 Samuel 25#13]]. And what he said we are told, [[1 Samuel 25#21..22]].
|
||||
1. He repented of the kindness he had done to Nabal, and looked upon it as thrown away upon him. He said, "*surely in vain have I kept all that this fellow hath in the wilderness.* I thought to oblige him and make him my friend, but I see it is to no purpose. He has no sense of gratitude, nor is he capable of receiving the impressions of a good turn, else he could not have used me thus. He hath *requited me evil for good.*" But, when we are thus requited, we should not repent of the good we have done, nor be backward to do good another time. God is kind to the evil and unthankful, and why may not we?
|
||||
2. He determined to destroy Nabal and all that belonged to him, [[1 Samuel 25#22]]. Here David did not act like himself. His resolution was bloody, to cut off all the males of Nabal's house, and spare none, man nor man-child. The ratification of his resolution was passionate: *So, and more also do to God* (he was going to say *to me,* but that would better become Saul's mouth, [[1 Samuel 14#44]], than David's, and therefore he decently turns it off) *to the enemies of David. Is this thy voice, O David?* Can the man after God's own heart speak thus unadvisedly with his lips? Has he been so long in the school of affliction, where he should have learned patience, and yet so passionate? Is this he who used to be dumb and deaf when he was reproached ([[Psalms 38#13]]), who but the other day spared him who sought his life, and yet now will not spare any thing that belongs to him who has only put an affront upon his messengers? He who at other times used to be calm and considerate is now put into such a heat by a few hard words that nothing will atone for them but the blood of a whole family. Lord, what is man! What are the best of men, when God leaves them to themselves, to try them, that they may know what is in their hearts? From Saul David expected injuries, and against those he was prepared and stood upon his guard, and so kept his temper; but from Nabal he expected kindness, and therefore the affront he gave him was a surprise to him, found him off his guard, and, by a sudden and unexpected attack, put him for the present into disorder. What need have we to pray, *Lord, lead us not into temptation!*
|
||||
3. The account given of this matter to Abigail by one of the servants, who was more considerate than the rest, [[1 Samuel 25#14]]. Had this servant spoken to Nabal, and shown him the danger he had exposed himself to by his own rudeness, he would have said, "Servants are now-a-days so saucy, and so apt to prescribe, that there is no enduring them," and, it may be, would have turned him out of doors. But Abigail, being a woman of good understanding, took cognizance of the matter, even from her servant, who,
|
||||
1. Did David justice in commending him and his men for their civility to Nabal's shepherds, [[1 Samuel 25#15..16]]. "The men were very good to us, and, though they were themselves exposed, yet they protected us and were a wall unto us." Those who do that which is good shall, one way or other, have the praise of the same. Nabal's own servant will be a witness for David that he is a man of honour and conscience, whatever Nabal himself says of him. And,
|
||||
2. He did Nabal no wrong in condemning him for his rudeness to David's messengers: *He railed on them* ([[1 Samuel 25#14]]), *he flew upon them* (so the word is) with an intolerable rage; "for," say they, "it is his usual practice, [[1 Samuel 25#17]]. He is such a son of Belial, so very morose and intractable, that a man cannot speak to him but he flies into a passion immediately." Abigail knew it too well herself.
|
||||
3. He did Abigail and the whole family a kindness in making her sensible what was likely to be the consequence. He knew David so well that he had reason to think he would highly resent the affront, and perhaps had had information of David's orders to his men to march that way; for he is very positive *evil is determined against our master, and all his household,* himself among the rest, would be involved in it. Therefore he desires his mistress to consider what was to be done for their common safety. They could not resist the force David would bring down upon them, nor had they time to send to Saul to protect them; something therefore must be done to pacify David.
|
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|
||||
# Abigail Meets David. (b. c. 1057.)
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|
||||
## Verses: 18 - 31
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||||
18 Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched corn, and a hundred clusters of raisins, and two hundred cakes of figs, and laid them on asses. 19 And she said unto her servants, Go on before me; behold, I come after you. But she told not her husband Nabal. 20 And it was so, as she rode on the ass, that she came down by the covert of the hill, and, behold, David and his men came down against her; and she met them. 21 Now David had said, Surely in vain have I kept all that this fellow hath in the wilderness, so that nothing was missed of all that pertained unto him: and he hath requited me evil for good. 22 So and more also do God unto the enemies of David, if I leave of all that pertain to him by the morning light any that pisseth against the wall. 23 And when Abigail saw David, she hasted, and lighted off the ass, and fell before David on her face, and bowed herself to the ground, 24 And fell at his feet, and said, Upon me, my lord, upon me let this iniquity be: and let thine handmaid, I pray thee, speak in thine audience, and hear the words of thine handmaid. 25 Let not my lord, I pray thee, regard this man of Belial, even Nabal: for as his name is, so is he; Nabal is his name, and folly is with him: but I thine handmaid saw not the young men of my lord, whom thou didst send. 26 Now therefore, my lord, as the Lord liveth, and as thy soul liveth, seeing the Lord hath withholden thee from coming to shed blood, and from avenging thyself with thine own hand, now let thine enemies, and they that seek evil to my lord, be as Nabal. 27 And now this blessing which thine handmaid hath brought unto my lord, let it even be given unto the young men that follow my lord. 28 I pray thee, forgive the trespass of thine handmaid: for the Lord will certainly make my lord a sure house; because my lord fighteth the battles of the Lord, and evil hath not been found in thee all thy days. 29 Yet a man is risen to pursue thee, and to seek thy soul: but the soul of my lord shall be bound in the bundle of life with the Lord thy God; and the souls of thine enemies, them shall he sling out, as out of the middle of a sling. 30 And it shall come to pass, when the Lord shall have done to my lord according to all the good that he hath spoken concerning thee, and shall have appointed thee ruler over Israel; 31 That this shall be no grief unto thee, nor offence of heart unto my lord, either that thou hast shed blood causeless, or that my lord hath avenged himself: but when the Lord shall have dealt well with my lord, then remember thine handmaid.
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|
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We have here an account of Abigail's prudent management for the preserving of her husband and family from the destruction that was just coming upon them; and we find that she did her part admirably well and fully answered her character. The passion of fools often makes those breaches in a little time which the wise, with all their wisdom, have much ado to make up again. It is hard to say whether Abigail was more miserable in such a husband or Nabal happy in such a wife. A *virtuous woman is a crown to her husband,* to protect as well as adorn, and will *do him good and not evil.* Wisdom in such a case as this was better than weapons of war.
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1. It was her wisdom that what she did she did quickly, and without delay; she made haste, [[1 Samuel 25#18]]. It was no time to trifle or linger when all was in danger. Those that desire conditions of peace must send when the enemy is yet a great way off, [[Luke 14#32]].
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2. It was her wisdom that what she did she did herself, because, being a woman of great prudence and very happy address, she knew better how to manage it than any servant she had. The virtuous woman will herself *look well to the ways of her household,* and not devolve this duty wholly upon others.
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Abigail must endeavour to atone for Nabal's faults. Now he had been in two ways rude to David's messengers, and in them to David: He had denied them the provisions they asked for, and he had given them very provoking language. Now,
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1. By a most generous present, Abigail atones for his denial of their request. If Nabal had given them what came next to hand, they would have gone away thankful; but Abigail prepares the very best the house afforded and abundance of it ([[1 Samuel 25#18]]), according to the usual entertainments of those times, not only *bread* and *flesh,* but *raisins* and *figs,* which were their dried sweet-meats. Nabal grudged them *water,* but she took *two bottles* (*casks* or *rundlets*) *of wine,* loaded her asses with these provisions, and sent them before; for *a gift pacifieth anger,* [[Proverbs 21#14]]. Jacob thus pacified Esau. When the *instruments of the churl are evil, the liberal devises liberal things,* and loses nothing by it; for by *liberal things shall he stand,* [[Isaiah 32#7..8]]. Abigail not only lawfully, but laudably, disposed of all these goods of her husband's without his knowledge (even when she had reason to think that if he had known what she did he would not have consented to it), because it was not to gratify her own pride or vanity, but for the necessary defence of him and his family. which otherwise would have been inevitably ruined. Husbands and wives, for their common good and benefit, have a joint-interest in their worldly possessions; but if either waste, or unduly spend in any way, it is a robbing of the other.
|
||||
2. By a most obliging demeanour, and charming speech, she atones for the abusive language which Nabal had given them. She met David upon the march, big with resentment, and meditating the destruction of Nabal ([[1 Samuel 25#20]]); but with all possible expressions of complaisance and respect she humbly begs his favour, and solicits him to pass by the offence. Her demeanour was very submissive: *She bowed herself to the ground before David* ([[1 Samuel 25#23]]) *and fell at his feet,* [[1 Samuel 25#24]]. Yielding pacifies great offences. She put herself into the place and posture of a penitent and of a petitioner, and was not ashamed to do it, when it was for the good of her house, in the sight both of her own servants and of David's soldiers. She humbly begs of David that he will give her the hearing: *Let thy handmaid speak in thy audience.* But she needed not thus to bespeak his attention and patience; what she said was sufficient to command it, for certainly nothing could be more fine nor more moving. No topic of argument is left untouched; every thing is well placed and well expressed, most pertinently and pathetically urged, and improved to the best advantage, with such a force of natural rhetoric as cannot easily be paralleled.
|
||||
1. She speaks to him all along with the deference and respect due to so great and good a man, calls him *My lord,* over and over, to expiate her husband's crime in saying, "Who is David?" She does not upbraid him with the heat of his passion, though he deserved to be reproved for it; nor does she tell him how ill it became his character; but endeavours to soften him and bring him to a better temper, not doubting but that then his own conscience would upbraid him with it.
|
||||
2. She takes the blame of the ill-treatment of his messengers upon herself: "*Upon me, my lord, upon me, let this iniquity be,* [[1 Samuel 25#24]]. If thou wilt be angry, be angry with me, rather than with my poor husband, and look upon it *as the trespass of thy handmaid,*" [[1 Samuel 25#28]]. Sordid spirits care not how much others suffer for their faults, while generous spirits can be content to suffer for the faults of others. Abigail here discovered the sincerity and strength of her conjugal affection and concern for her family: whatever Nabal was, he was her husband.
|
||||
3. She excuses her husband's fault by imputing it to his natural weakness and want of understanding ([[1 Samuel 25#25]]): "*Let not my lord* take notice of his rudeness and ill manners, for it is like him; it is not the first time that he has behaved so churlishly; he must be borne with, for it is for want of wit: *Nabal is his name*" (which signifies a *fool*), "*and folly is with him.* It was owing to his folly, not his malice. He is simple, but not spiteful. Forgive him, for he knows not what he does." What she said was too true, and she said it to excuse his fault and prevent his ruin, else she would not have done well to give such a bad character as this of her own husband, whom she ought to make the best of, and not to speak ill of.
|
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4. She pleads her own ignorance of the matter: "*I saw not the young men,* else they should have had a better answer, and should not have gone without their errand," intimating hereby that though her husband was foolish, and unfit to manage his affairs himself, yet he had so much wisdom as to be ruled by her and take her advice.
|
||||
5. She takes it for granted that she has gained her point already, perhaps perceiving, by David's countenance, that he began to change his mind ([[1 Samuel 25#26]]): *Seeing the Lord hath withholden thee.* She depends not upon her own reasonings, but God's grace, to mollify him, and doubts not but that grace would work powerfully upon him; and then, "*Let all thy enemies be as Nabal,* that is, if thou forbear to avenge thyself, no doubt God will avenge thee on him, as he will on all thy other enemies." Or it intimates that it was below him to take vengeance on so weak and impotent an enemy as Nabal was, who, as he would do him no kindness, so he could do him no hurt, for he needed to wish no more concerning his enemies than that they might be as unable to resist him as Nabal was. Perhaps she refers to his sparing Saul, when, but the other day, he had him at his mercy. "Didst thou forbear to avenge thyself on that lion that would devour thee, and wilt thou shed the blood of this dog that can but bark at thee?" The very mentioning of what he was about to do, to shed blood and to avenge himself, was enough to work upon such a tender gracious spirit as David had; and it should seem, by his reply ([[1 Samuel 25#33]]), that it affected him.
|
||||
6. She makes a tender of the present she had brought, but speaks of it as unworthy of David's acceptance, and therefore desires it may be given to the *young men that followed him* ([[1 Samuel 25#27]]), and particularly to those ten that were his messengers to Nabal, and whom he had treated so rudely.
|
||||
7. She applauds David for the good services he had done against the common enemies of his country, the glory of which great achievements, she hoped, he would not stain by any personal revenge: "*My lord fighteth the battles of the Lord* against the Philistines, and therefore he will leave it to God to fight his battles against those that affront him, [[1 Samuel 25#28]]. *Evil has not been found in thee all thy days.* Thou never yet didst wrong to any of thy countrymen (though persecuted as a traitor), and therefore thou wilt not begin now, nor do a thing which Saul will improve for the justifying of his malice against thee."
|
||||
8. She foretels the glorious issue of his present troubles. "It is true *a man pursues thee* and *seeks thy life*" (she names not Saul, out of respect to his present character as king), "but thou needest not look with so sharp and jealous an eye upon every one that affronts thee;" for all these storms that now ruffle thee will be blown over shortly. She speaks it with assurance,
|
||||
1. That God would keep him safe: *The soul of my lord shall be bound in the bundle of life with the Lord thy God,* that is, God shall *hold thy soul in life* (as the expression is, [[Psalms 66#9]]) as we hold those things which are bundled up or which are precious to us, [[Psalms 116#15]]. *Thy soul shall be treasured up in the treasure of lives* (so the Chaldee), under lock and key as our treasure is. "Thou shalt abide under the special protection of the divine providence." The *bundle of life is with the Lord our God,* for in his hand our breath is, and our times. Those are safe, and may be easy, that have him for their protector. The Jews understand this not only of the *life that now is,* but of that *which is to come,* even the happiness of separate souls, and therefore use it commonly as an inscription on their gravestones. "Here we have laid the body, but trust that *the soul is bound up in the bundle of life, with the Lord our God.*" There it is safe, while the dust of the body is scattered.
|
||||
2. That God would make him victorious over his enemies. Their souls he shall *sling out,*[[1 Samuel 25#29]]. The stone is bound up in the sling, but it is in order to be thrown out again; so the souls of the godly shall be bundled as corn for the barn, but the souls of the wicked as tares for the fire.
|
||||
3. That God would settle him in wealth and power: "*The Lord will certainly make my lord a sure house,* and no enemy thou hast can hinder it; therefore *forgive this trespass,*" that is, "show mercy, as thou hopest to find mercy. God will make thee great, and it is the glory of great men to pass by offences."
|
||||
9. She desires him to consider how much more comfortable it would be to him in the reflection to have forgiven this affront than to have revenged it, [[1 Samuel 25#30..31]]. She reserves this argument for the last, as a very powerful one with so good a man, that the less he indulged his passion the more he consulted his peace and the repose of his own conscience, which every wise man will be tender of.
|
||||
1. She cannot but think that if he should avenge himself it would afterwards be a grief and an offence of heart to him, Many have done that in a heat which they have a thousand times wished undone again. The sweetness of revenge is soon turned into bitterness.
|
||||
2. She is confident that if he pass by the offence it will afterwards by no grief to him; but, on the contrary, it would yield him unspeakable satisfaction that his wisdom and grace had got the better of his passion. Note, When we are tempted to sin we should consider how it will appear in the reflection. Let us never do any thing for which our own consciences will afterwards have occasion to upbraid us, and which we shall look back upon with regret: *My heart shall not reproach me.*
|
||||
10. She recommends herself to his favour: *When the Lord shall have dealt well with my lord, then remember thy handmaid,* as one that kept thee from doing that which would have disgraced thy honour, disquieted thy conscience, and made a blot in thy history. We have reason to remember those with respect and gratitude who have been instrumental to keep us from sin.
|
||||
|
||||
# David Blesses Abigail. (b. c. 1057.)
|
||||
|
||||
## Verses: 32 - 35
|
||||
32 And David said to Abigail, Blessed be the Lord God of Israel, which sent thee this day to meet me: 33 And blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood, and from avenging myself with mine own hand. 34 For in very deed, as the Lord God of Israel liveth, which hath kept me back from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light any that pisseth against the wall. 35 So David received of her hand that which she had brought him, and said unto her, Go up in peace to thine house; see, I have hearkened to thy voice, and have accepted thy person.
|
||||
|
||||
*As an ear-ring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear,*[[Proverbs 25#12]]. Abigail was a wise reprover of David's passion, and he gave an obedient ear to the reproof, according to his own principle ([[Psalms 141#5]]): *Let the righteous smite me, it shall be a kindness.* Never was such an admonition either better given or better taken.
|
||||
|
||||
1. David gives God thanks for sending him this happy check to a sinful way ([[1 Samuel 25#32]]): *Blessed be the Lord God of Israel, who sent thee this day to meet me.* Note,
|
||||
1. God is to be acknowledged in all the kindnesses that our friends do us either for soul or body. Whoever meet us with counsel, direction, comfort, caution, or seasonable reproof, we must see God sending them.
|
||||
2. We ought to be very thankful for those happy providences which are means of preventing sin.
|
||||
2. He gives Abigail thanks for interposing so opportunely between him and the mischief he was about to do: *Blessed be thy advice, and blessed be thou,* [[1 Samuel 25#33]]. Most people think it enough if they take a reproof patiently, but we meet with few that will take it thankfully and will commend those that give it to them and accept it as a favour. Abigail did not rejoice more that she had been instrumental to save her husband and family from death than David did that Abigail had been instrumental to save him and his men from sin.
|
||||
3. He seems very apprehensive of the great danger he was in, which magnified the mercy of his deliverance.
|
||||
1. He speaks of the sin as very great. He was coming to shed blood, a sin of which when in his right mind he had a great horror, witness his prayer, *Deliver me from blood-guiltiness.* He was coming to *avenge himself with his own hand,* and that would be stepping into the throne of God, who has said, *Vengeance is mine; I will repay.* The more heinous any sin is the greater mercy it is to be kept from it. He seems to aggravate the evil of his design with this, that it would have been an injury to so wise and good a woman as Abigail: God has *kept me back from hurting thee,* [[1 Samuel 25#34]]. Or perhaps, at the first sight of Abigail, he was conscious of a thought to do her a mischief for offering to oppose him, and therefore reckons it a great mercy that God gave him patience to hear her speak.
|
||||
2. He speaks of the danger of his falling into it as very imminent: "*Except thou hadst hasted,* the bloody execution had been done." The nearer we were to the commission of sin the greater was the mercy of a seasonable restraint-- *Almost gone* ([[Psalms 73#2]]) and yet upheld.
|
||||
4. He dismissed her with an answer of peace, [[1 Samuel 25#35]]. He does, in effect, own himself overcome by her eloquence: "*I have hearkened to thy voice,* and will not prosecute the intended revenge, for I *have accepted thy person,* am well pleased with thee and what thou hast said." Note,
|
||||
1. Wise and good men will hear reason, and let that rule them, though it come from those that are every way their inferiors, and though their passions are up and their spirits provoked.
|
||||
2. Oaths cannot, bind us to that which is sinful. David had solemnly vowed the death of Nabal. He did evil to make such a vow, but he would have done worse if he had performed it.
|
||||
3. A wise and faithful reproof is often better taken, and speeds better, than we expected, such is the hold God has of men's consciences. See [[Proverbs 28#23]].
|
||||
|
||||
# David Marries Abigail. (b. c. 1057.)
|
||||
|
||||
## Verses: 36 - 44
|
||||
36 And Abigail came to Nabal; and, behold, he held a feast in his house, like the feast of a king; and Nabal's heart was merry within him, for he was very drunken: wherefore she told him nothing, less or more, until the morning light. 37 But it came to pass in the morning, when the wine was gone out of Nabal, and his wife had told him these things, that his heart died within him, and he became as a stone. 38 And it came to pass about ten days after, that the Lord smote Nabal, that he died. 39 And when David heard that Nabal was dead, he said, Blessed be the Lord, that hath pleaded the cause of my reproach from the hand of Nabal, and hath kept his servant from evil: for the Lord hath returned the wickedness of Nabal upon his own head. And David sent and communed with Abigail, to take her to him to wife. 40 And when the servants of David were come to Abigail to Carmel, they spake unto her, saying, David sent us unto thee, to take thee to him to wife. 41 And she arose, and bowed herself on her face to the earth, and said, Behold, let thine handmaid be a servant to wash the feet of the servants of my lord. 42 And Abigail hasted, and arose, and rode upon an ass, with five damsels of hers that went after her; and she went after the messengers of David, and became his wife. 43 David also took Ahinoam of Jezreel; and they were also both of them his wives. 44 But Saul had given Michal his daughter, David's wife, to Phalti the son of Laish, which was of Gallim.
|
||||
|
||||
We are now to attend Nabal's funeral and Abigail's wedding.
|
||||
|
||||
1. Nabal's funeral. The apostle speaks of some that were *twice dead,* [[Jude 12]]. We have hare Nabal *thrice* dead, though but just now wonderfully rescued from the sword of David and delivered from so great a death; for the preservations of wicked men are but reservations for some further sorer strokes of divine wrath. Here is,
|
||||
1. *Nabal dead drunk,* [[1 Samuel 25#36]]. Abigail came home, and, it should seem, he had so many people and so much plenty about him that he neither missed her nor the provisions she took to David; but she found him in the midst of his jollity, little thinking how near he was to ruin by one whom he had foolishly made his enemy. Sinners are often most secure when they are most in danger and destruction is at the door. Observe,
|
||||
1. How extravagant he was in the entertainment of his company: *He held a feast like the feast of a king,* so magnificent and abundant, though his guests were but his sheep-shearers. This abundance might have been allowed if he had considered what God gave him his estate for, not to look great with, but to do good with. It is very common for those that are most niggardly in any act of piety or charity to be most profuse in gratifying a vain humour or a base lust. A mite is grudged to God and his poor; but, to make a *fair show in the flesh, gold is lavished out of the bag.* If Nabal had not answered to his name, he would never have been thus secure and jovial, till he had enquired whether he was safe from David's resentments; but (as bishop Hall observes) thus foolish are carnal men, that give themselves over to their pleasures before they have taken any care to make their peace with God.
|
||||
2. How sottish he was in the indulgence of his own brutish appetite: *He was very drunk,* a sign he was *Nabal, a fool,* that could not use his plenty without abusing it, could not be pleasant with his friends without making a beast of himself. There is not a surer sign that a man has but little wisdom, nor a surer way to ruin the little he has, than drinking to excess. Nabal, that never thought he could bestow too little in charity, never thought he could bestow too much in luxury. Abigail, finding him in this condition (and probably those about him little better, when the master of the feast set them so bad an example), had enough to do to set the disordered house to-rights a little, but told Nabal nothing of what she had done with reference to David, nothing of his folly in provoking David, of his danger or of his deliverance, for, being drunk, he was as incapable to hear reason as he was to speak it. To give good advice to those that are in drink is to *cast pearls before swine;* it is better to stay till they are sober.
|
||||
2. Nabal again dead with melancholy, [[1 Samuel 25#37]]. Next morning, when he had come to himself a little, his wife told him how near to destruction he had brought himself and his family by his own rudeness, and with what difficulty she had interposed to prevent it; and, upon this, *his heart died within him and he became as a stone.* Some suggest that the expense of the satisfaction made to David, by the present Abigail brought him, broke his heart: it seems rather that the apprehension he now had of the danger he had narrowly escaped put him into a consternation, and seized his spirits so that he could not recover it. He grew sullen, and said little, ashamed of his own folly, put out of countenance by his wife's wisdom. How is he changed! His heart over-night merry with wine, next morning heavy as a stone; so deceitful are carnal pleasures, so transient the laughter of the fool. *The end of that mirth is heaviness.* Drunkards are sometimes sad when they reflect upon their own folly. Joy in God makes the heart always light. Abigail could never, by her wise reasonings, bring Nabal to repentance; but now, by her faithful reproof, she brings him to despair.
|
||||
3. Nabal, at last, dead indeed: *About ten days after,* when he had been kept so long under this pressure and pain, *the Lord smote him that he died* ([[1 Samuel 25#38]]), and, it should seem, he never held up his head; it is just with God (says bishop Hall) that those who live without grace should die without comfort, nor can we expect better while we go on in our sins. Here is no lamentation made for Nabal. He departed without being lamented. Every one wished that the country might never sustain a greater loss. *David,* when he heard the news of his death, *gave God thanks* for it, [[1 Samuel 25#39]]. He blessed God,
|
||||
1. That he had kept him from killing him: *Blessed be the lord, who hath kept his servant from evil.* He rejoices that Nabal died a natural death and not by his hand. We should take all occasions to mention and magnify God's goodness to us in keeping us from sin.
|
||||
2. That he had taken the work into his own hands, and had vindicated David's honour, and not suffered him to go unpunished who had been abusive to him; hereby his interest would be confirmed, and all would stand in awe of him, as one for whom God fought.
|
||||
3. That he had thereby encouraged him and all others to commit their cause to God, when they are in any way injured, with an assurance that, in his own time, he will redress their wrongs if they sit still and leave the matter to him.
|
||||
2. Abigail's wedding. David was so charmed with the beauty of her person, and the uncommon prudence of her conduct and address, that, as soon as was convenient, after he heard she was a widow, he informed her of his attachment to her ([[1 Samuel 25#39]]), not doubting but that she who approved herself so good a wife to so bad a husband as Nabal would much more make a good wife to him, and having taken notice of her respect to him and her confidence of his coming to the throne.
|
||||
1. He courted by proxy, his affairs, perhaps, not permitting him to come himself.
|
||||
2. She received the address with great modesty and humility ([[1 Samuel 25#41]]), reckoning herself unworthy of the honour, yet having such a respect for him that she would gladly be one of the poorest servants of his family, to wash the feet of the other servants. None so fit to be preferred as those that can thus humble themselves.
|
||||
3. She agreed to the proposal, went with his messenger, took a retinue with her agreeable to her quality, and *she became his wife,* [[1 Samuel 25#42]]. She did not upbraid him with his present distresses, and ask him how he could maintain her, but valued him,
|
||||
1. Because she knew he was a very good man.
|
||||
2. Because she believed he would, in due time, be a very great man. She married him in faith, not questioning but that, though now he had not a house of his own that he durst bring her to, yet God's promise go him would at length be fulfilled. Thus those who join themselves to Christ must be willing now to suffer with him, believing that hereafter they shall reign with him.
|
||||
*Lastly,* On this occasion we have some account of David's wives.
|
||||
|
||||
1. One that he had lost before he married Abigail, Michal, Saul's daughter, his first, and the wife of his youth, to whom he would have been constant if she would have been so to him, but Saul had given her to another ([[1 Samuel 25#44]]), in token of his displeasure against him and disclaiming the relation of a father-in-law to him.
|
||||
2. Another that he married besides Abigail ([[1 Samuel 25#43]]), and, as should seem, before her, for she is named first, [[1 Samuel 27#3]]. David was carried away by the corrupt custom of those times; but from the beginning it was not so, nor is it so now that Messias has come, and the times of reformation, [[Matthew 19#4..5]]. Perhaps Saul's defrauding David of his only rightful wife was the occasion of his running into this irregularity; for, when the knot of conjugal affection is once loosed, it is scarcely ever tied fast again. When David could not keep his first wife he thought that would excuse him if he did not keep to his second. But we deceive ourselves if we think to make others' faults a cloak for our own.
|
||||
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