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<p>This account of Saul’s death is the same with that which we had, <a class="bibleref" title="1Sam.31.1-1Sam.31.13" href="/passage/?search=1Sam.31.1-1Sam.31.13">1 Sam. 31:1-13</a> We need not repeat the exposition of it. Only let us observe, 1. Princes sin and the people suffer for it. It was a bad time with Israel when they <i>fled before the Philistines</i> and <i>fell down slain</i> (<a class="bibleref" title="1Chr.10.1" href="/passage/?search=1Chr.10.1">1 Chron. 10:1</a>), when they quitted their cities, and <i>the Philistines came and dwelt in them</i>, <a class="bibleref" title="1Chr.10.7" href="/passage/?search=1Chr.10.7">1 Chron. 10:7</a>. 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 <i>given to the spoil and to the robbers</i>. 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, <a class="bibleref" title="1Sam.26.10" href="/passage/?search=1Sam.26.10">1 Sam. 26:10</a>), 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 <i>all things come alike to all</i>. 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 <i>draw his sword and thrust him through</i>. (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, <i>The Lord is righteous</i>.</p>

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<p>Here, I. 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 <i>sent tidings to their idols</i>—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 <i>in the house of their gods</i>, <a class="bibleref" title="1Chr.10.10" href="/passage/?search=1Chr.10.10">1 Chron. 10:10</a>. Shall Dagon have so honourable a share in their triumphs and the true and living God be forgotten in ours?</p>
<p class="tab-1">II. 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.</p>
<p class="tab-1">III. 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: <i>Saul died for his transgression</i>. 2. That no man’s greatness can exempt him from the judgments of God. 3. Disobedience is a killing thing. Saul died for <i>not keeping the word of the Lord</i>, 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 <i>had a familiar spirit</i>, and <i>enquired not of the Lord, therefore he slew him</i>, <a class="bibleref" title="1Chr.10.13,1Chr.10.14" href="/passage/?search=1Chr.10.13,1Chr.10.14"><span class="bibleref" title="1Chr.10.13">1 Chron. 10:13</span>, <span class="bibleref" title="1Chr.10.14">14</span></a>. Saul slew himself, and yet it is said, <i>God slew him</i>. What is done by wicked hands is yet done <i>by the determinate counsel and foreknowledge of God</i>. Those that abandon themselves to the devil shall be abandoned to him; so shall their doom be. It is said (<a class="bibleref" title="1Sam.28.6" href="/passage/?search=1Sam.28.6">1 Sam. 28:6</a>) that Saul did <i>enquire of the Lord</i> and he <i>answered him not</i>: but here it is said, <i>Saul did not enquire of God</i>; for he did not till he was brought to the last extremity, and then it was too late.</p>

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<p>David is here brought to the possession.</p>
<p class="tab-1">I. Of the throne of Israel, after he had reigned seven years in Hebron, over Judah only. In consideration of his relation to them (<a class="bibleref" title="1Chr.11.1" href="/passage/?search=1Chr.11.1">1 Chron. 11:1</a>), his former good services, and especially the divine designation (<a class="bibleref" title="1Chr.11.2" href="/passage/?search=1Chr.11.2">1 Chron. 11:2</a>), they anointed him their king: he covenanted to protect them, and they to bear faith and true allegiance to him, <a class="bibleref" title="1Chr.11.3" href="/passage/?search=1Chr.11.3">1 Chron. 11:3</a>. Observe, 1. God’s counsels will be fulfilled at last, whatever difficulties lie in the way. If God had said, <i>David shall rule</i>, 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 <i>their own mercies</i>. 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.</p>
<p class="tab-1">II. Of the strong-hold of Zion, which was held by the Jebusites till David’s time. Whether David had a particular eye upon it as a place fit to make a royal city, or whether he had a promise of it from God, it seems that one of his first exploits was to make himself master of that fort; and, when he had it, he called it the <i>city of David</i>, <a class="bibleref" title="1Chr.11.7" href="/passage/?search=1Chr.11.7">1 Chron. 11:7</a>. To this reference is had, <a class="bibleref" title="Ps.2.6" href="/passage/?search=Ps.2.6">Ps. 2:6</a>. <i>I have set my king upon my holy hill of Zion</i>. See here what quickens and engages resolution in great undertakings. 1. Opposition. When the Jebusites set David at defiance, and said, <i>Thou shalt not come hither</i>. 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 <i>went up first, and was chief</i>. It has been said, “Take away honour out of the soldier’s eye and you cut off the spurs from his heels.”</p>

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<p>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, <a class="bibleref" title="2Sam.23.8-2Sam.23.39" href="/passage/?search=2Sam.23.8-2Sam.23.39">2 Sam. 23:8-39</a> This is much the same, only that those named here from <a class="bibleref" title="1Chr.11.41-1Chr.11.47" href="/passage/?search=1Chr.11.41-1Chr.11.47">1 Chron. 11:41-47</a> to the end are added. Observe,</p>
<p class="tab-1">I. The connexion of this catalogue with that which is said concerning David, <a class="bibleref" title="1Chr.11.9" href="/passage/?search=1Chr.11.9">1 Chron. 11:9</a>. 1. <i>David waxed greater and greater</i>, 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. 2. <i>The Lord of hosts was with him, and these were the mighty men which he had</i>. God was with him and wrought for him, but by men and means and the use of second causes. By <i>this</i> 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 <i>Lord of hosts</i>, not to the mighty men that were with him, but to the mighty God whose presence with us is all in all.</p>
<p class="tab-1">II. The title of this catalogue (<a class="bibleref" title="1Chr.11.10" href="/passage/?search=1Chr.11.10">1 Chron. 11:10</a>): <i>These are the men who strengthened themselves with him</i>. 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, <i>They held strongly with him and with all Israel</i>. 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, <i>according to the word of the Lord</i>.</p>
<p class="tab-1">III. 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 (<a class="bibleref" title="1Chr.11.10" href="/passage/?search=1Chr.11.10">1 Chron. 11:10</a>)-- 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 <i>fight the good fight of faith</i>, 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.</p>
<p class="tab-1">IV. Among all the great exploits of David’s mighty men, here is nothing great mentioned concerning David himself but his <i>pouring out water before the Lord</i> which he had <i>longed for</i>, <a class="bibleref" title="1Chr.11.18,1Chr.11.19" href="/passage/?search=1Chr.11.18,1Chr.11.19"><span class="bibleref" title="1Chr.11.18">1 Chron. 11:18</span>, <span class="bibleref" title="1Chr.11.19">19</span></a>. 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. 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. 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 <i>over his own spirit is better than the mighty</i>. It is an honour to a man to have the command of himself; but he that will command himself must sometimes cross himself. 3. Devotion towards God. That water which he thought too good, too precious, for his own drinking, he <i>poured out to the Lord</i> for a <i>drink offering</i>. If we have any thing better than another, let God be honoured with it, who is the best, and should have the best. 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.</p>
<p class="tab-1">V. In the wonderful achievements of these heroes the power of God must be acknowledged. How could one slay 300 and another the same number (<a class="bibleref" title="1Chr.11.11,1Chr.11.20" href="/passage/?search=1Chr.11.11,1Chr.11.20"><span class="bibleref" title="1Chr.11.11">1 Chron. 11:11</span>, <span class="bibleref" title="1Chr.11.20">20</span></a>), another two lion-like men (<a class="bibleref" title="1Chr.11.22" href="/passage/?search=1Chr.11.22">1 Chron. 11:22</a>), and another an Egyptian giant (<a class="bibleref" title="1Chr.11.23" href="/passage/?search=1Chr.11.23">1 Chron. 11:23</a>), if they had not had the extraordinary presence of God with them, according to that promise, <a class="bibleref" title="Josh.23.10" href="/passage/?search=Josh.23.10">Josh. 23:10</a>; <i>One man of you shall chase a thousand, for the Lord your God fighteth for you</i>?</p>
<p class="tab-1">VI. One of these worthies is said to be <i>an Ammonite</i> (<a class="bibleref" title="1Chr.11.39" href="/passage/?search=1Chr.11.39">1 Chron. 11:39</a>), another <i>a Moabite</i> (<a class="bibleref" title="1Chr.11.46" href="/passage/?search=1Chr.11.46">1 Chron. 11:46</a>), and yet the law was that an <i>Ammonite</i> and <i>a Moabite should not enter into the congregation of the Lord</i>, <a class="bibleref" title="Deut.23.3" href="/passage/?search=Deut.23.3">Deut. 23:3</a>. 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.</p>

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<p>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 <i>kept himself close, because of Saul</i> (<a class="bibleref" title="1Chr.12.1" href="/passage/?search=1Chr.12.1">1 Chron. 12:1</a>), 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.</p>
<p class="tab-1">I. Some, even of Saul’s brethren, of the tribe of Benjamin, and a-kin to him, came over to David, <a class="bibleref" title="1Chr.12.2" href="/passage/?search=1Chr.12.2">1 Chron. 12:2</a>. 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 <a class="bibleref" title="Judg.20.16" href="/passage/?search=Judg.20.16">Jdg. 20:16</a>.</p>
<p class="tab-1">II. 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 <i>separated themselves from their brethren</i> (a laudable separation it was) to go to David, though he was <i>in the hold in the wilderness</i> (<a class="bibleref" title="1Chr.12.8" href="/passage/?search=1Chr.12.8">1 Chron. 12:8</a>), 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, <a class="bibleref" title="1Sam.22.2" href="/passage/?search=1Sam.22.2">1 Sam. 22:2</a>. But these Gadites were brave men, <i>men of war, and fit for the battle</i>, <a class="bibleref" title="1Chr.12.8" href="/passage/?search=1Chr.12.8">1 Chron. 12:8</a>. For, 1. They were <i>able-bodied men</i>, men of incredible swiftness, not to fly from, but to fly upon, the enemy, and to pursue the scattered forces. In this they were <i>as swift as the roes upon the mountains</i>, so that no man could escape from them; and yet they had <i>faces like the faces of lions</i>, so that no man could out-fight them. 2. They were disciplined men, trained up to military exercises; they could handle shield and buckler, use both offensive and defensive weapons. 3. They were officers of the militia in their own tribe (<a class="bibleref" title="1Chr.12.14" href="/passage/?search=1Chr.12.14">1 Chron. 12:14</a>), so that though they did not bring soldiers with them they had them at command, hundreds, thousands. 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 <i>overflowed all its banks</i>, <a class="bibleref" title="1Chr.12.15" href="/passage/?search=1Chr.12.15">1 Chron. 12:15</a>. Those are fit to be employed in the cause of God that can venture thus in a dependence upon the divine protection. 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 <i>towards the east and towards the west</i>; which way soever they turned, they followed their blow, and did not do their work by halves.</p>
<p class="tab-1">III. Some of Judah and Benjamin came to him, <a class="bibleref" title="1Chr.12.16" href="/passage/?search=1Chr.12.16">1 Chron. 12:16</a>. Their leader was Amasai, whether the same with that Amasa that afterwards sided with Absalom (<a class="bibleref" title="2Sam.17.25" href="/passage/?search=2Sam.17.25">2 Sam. 17:25</a>) or no does not appear. Now here we have,</p>
<p class="tab-1">1. David’s prudent treaty with them, <a class="bibleref" title="1Chr.12.17" href="/passage/?search=1Chr.12.17">1 Chron. 12:17</a>. 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, <i>All men are liars</i>. No marvel that he meets these men of Judah with caution. Observe,</p>
<p class="tab-1">(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. [1.] If they be faithful and honourable, he will be their rewarder: “<i>If you have come peaceably unto me, to help me</i>, 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 <i>my heart shall be knit unto you</i>; 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, [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, <i>Vengeance is mine</i>, do both. <i>The God of our fathers look thereon and rebuke it</i>.</p>
<p class="tab-1">(2.) In this appeal observe, [1.] He calls God the <i>God of our fathers</i>, 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 <i>God of his fathers</i> 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. [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 <i>look thereon</i>, and judge as he sees (for he sees men’s hearts), and <i>rebuke it</i>. It becomes those that appeal to God to express themselves with great temper and moderation; for the wrath of man <i>works not the righteousness of God</i>.</p>
<p class="tab-1">2. Their hearty closure with him, <a class="bibleref" title="1Chr.12.18" href="/passage/?search=1Chr.12.18">1 Chron. 12:18</a>. Amasai was their spokesman, on whom the <i>Spirit of the Lord came</i>, 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, (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: <i>Thine are we, David, and on thy side, thou son of Jesse</i>. In calling him <i>son of Jesse</i> 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 (<a class="bibleref" title="1Sam.20.27,1Sam.22.7" href="/passage/?search=1Sam.20.27,1Sam.22.7"><span class="bibleref" title="1Sam.20.27">1 Sam. 20:27</span>; <span class="bibleref" title="1Sam.22.7">22:7</span></a>), but they looked upon it as his honour. They were convinced that God was on his side; and therefore, <i>Thine are we, David, and on thy side</i>. It is good, if we must side, to side with those that side with God and have God with them. (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: “<i>Peace, peace, be unto thee</i>, all the good thy heart desires, and <i>peace be to thy helpers</i>, among whom we desire to be reckoned, that peace may be on us.” (3.) He assured him of help from heaven: “<i>For thy God helpeth thee</i>; 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.</p>
<p class="tab-1">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: <i>David received them</i>, and preferred them to be <i>captains of the band</i>.</p>
<p class="tab-1">IV. Some of Manasseh likewise joined with him, <a class="bibleref" title="1Chr.12.19" href="/passage/?search=1Chr.12.19">1 Chron. 12:19</a>. 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, <a class="bibleref" title="1Sam.29.4-1Sam.29.11" href="/passage/?search=1Sam.29.4-1Sam.29.11">1 Sam. 29:4-11</a> 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 <i>against the band of Amalekites</i> who plundered Ziklag; they were not many, but they were all mighty men and did David good service upon that occasion, <a class="bibleref" title="1Sam.30.1-1Sam.30.31" href="/passage/?search=1Sam.30.1-1Sam.30.31">1 Sam. 30:1-31</a> See how Providence provides. David’s interest grew strangely just when he had occasion to make use of it, <a class="bibleref" title="1Chr.12.22" href="/passage/?search=1Chr.12.22">1 Chron. 12:22</a>. Auxiliary forces flocked in daily, <i>till he had a great host</i>. When the promise comes to the birth, leave it to God to find strength to bring forth.</p>

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<p>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 (<a class="bibleref" title="1Chr.11.1" href="/passage/?search=1Chr.11.1">1 Chron. 11:1</a>; and before <a class="bibleref" title="2Sam.5.1" href="/passage/?search=2Sam.5.1">2 Sam. 5:1</a>) that <i>all the tribes of Israel came</i>, 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 <i>ready armed to the war</i>, in case there should be any opposition, <a class="bibleref" title="1Chr.12.23" href="/passage/?search=1Chr.12.23">1 Chron. 12:23</a>. We may observe here,</p>
<p class="tab-1">I. That those tribes that lived nearest brought the fewest-Judah but 6800 (<a class="bibleref" title="1Chr.12.24" href="/passage/?search=1Chr.12.24">1 Chron. 12:24</a>), Simeon but 7100 (<a class="bibleref" title="1Chr.12.25" href="/passage/?search=1Chr.12.25">1 Chron. 12:25</a>); 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.</p>
<p class="tab-1">II. The Levites themselves, and the priests (called here the <i>Aaronites</i>), 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, <a class="bibleref" title="1Chr.12.26-1Chr.12.28" href="/passage/?search=1Chr.12.26-1Chr.12.28">1 Chron. 12:26-28</a>.</p>
<p class="tab-1">III. Even some of the kindred of Saul came over to David (<a class="bibleref" title="1Chr.12.29" href="/passage/?search=1Chr.12.29">1 Chron. 12:29</a>), 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 <i>Father</i> to this extent, but God only.</p>
<p class="tab-1">IV. It is said of most of these that they were <i>mighty men of valour</i> (<a class="bibleref" title="1Chr.12.25,1Chr.12.28,1Chr.12.30" href="/passage/?search=1Chr.12.25,1Chr.12.28,1Chr.12.30"><span class="bibleref" title="1Chr.12.25">1 Chron. 12:25</span>, <span class="bibleref" title="1Chr.12.28">28</span>, <span class="bibleref" title="1Chr.12.30">30</span></a>), of others that they were <i>expert in war</i> (<a class="bibleref" title="1Chr.12.35,1Chr.12.36" href="/passage/?search=1Chr.12.35,1Chr.12.36"><span class="bibleref" title="1Chr.12.35">1 Chron. 12:35</span>, <span class="bibleref" title="1Chr.12.36">36</span></a>), and of them all that they <i>could keep rank</i>, <a class="bibleref" title="1Chr.12.38" href="/passage/?search=1Chr.12.38">1 Chron. 12:38</a>. They had a great deal of martial fire, and yet were governable and subject to the rules of order—warm hearts but cool heads.</p>
<p class="tab-1">V. Some were so considerate as to bring with them arms, and all instruments for war (<a class="bibleref" title="1Chr.12.24,1Chr.12.33,1Chr.12.37" href="/passage/?search=1Chr.12.24,1Chr.12.33,1Chr.12.37"><span class="bibleref" title="1Chr.12.24">1 Chron. 12:24</span>, <span class="bibleref" title="1Chr.12.33">33</span>, <span class="bibleref" title="1Chr.12.37">37</span></a>), for how could they think that David should be able to furnish them?</p>
<p class="tab-1">VI. 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 <i>had understanding of the times, to know what Israel ought to do</i>. They understood the natural times, could <i>discern the face of the sky</i>, were weather-wise, could advise their neighbours in the proper times for ploughing, sowing reaping, etc. Or the ceremonial times, the times appointed for the solemn feasts; therefore they are said to <i>call the people to the mountain</i> (<a class="bibleref" title="Deut.33.19" href="/passage/?search=Deut.33.19">Deut. 33:19</a>), 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 <i>know the times</i>, <a class="bibleref" title="Esth.1.13" href="/passage/?search=Esth.1.13">Est. 1:13</a>. Those of that tribe were greatly intent on public affairs, had good intelligence from abroad and made a good use of it. They knew <i>what Israel ought to do</i>: 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 <i>all their brethren were at their commandment</i>. The commonality of that tribe having <i>bowed their shoulder to bear</i> (<a class="bibleref" title="Gen.49.15" href="/passage/?search=Gen.49.15">Gen. 49:15</a>), the great men had them at their beck. Hence we read of <i>the princes of Issachar</i>, <a class="bibleref" title="Judg.5.15" href="/passage/?search=Judg.5.15">Jdg. 5:15</a>. 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.</p>
<p class="tab-1">VII. It is said of them all that they engaged in this enterprise <i>with a perfect heart</i> (<a class="bibleref" title="1Chr.12.38" href="/passage/?search=1Chr.12.38">1 Chron. 12:38</a>), and particularly of the men of Zebulun that they were <i>not of double heart</i>, <a class="bibleref" title="1Chr.12.33" href="/passage/?search=1Chr.12.33">1 Chron. 12:33</a>. They were, in this matter, <i>Israelites indeed, in whom was no guile</i>. And this was their perfection, that they were of one heart, <a class="bibleref" title="1Chr.12.38" href="/passage/?search=1Chr.12.38">1 Chron. 12:38</a>. None had any separate interests, but all for the public good.</p>
<p class="tab-1">VIII. The men of Judah, and others of the adjacent tribes, prepared for the victualling of their respective camps when they came to Hebron, <a class="bibleref" title="1Chr.12.39,1Chr.12.40" href="/passage/?search=1Chr.12.39,1Chr.12.40"><span class="bibleref" title="1Chr.12.39">1 Chron. 12:39</span>, <span class="bibleref" title="1Chr.12.40">40</span></a>. 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 <i>made for laughter</i>, <a class="bibleref" title="Eccl.10.19" href="/passage/?search=Eccl.10.19">Eccl. 10:19</a>) upon this occasion, for there was <i>joy in Israel</i>, <a class="bibleref" title="1Chr.12.40" href="/passage/?search=1Chr.12.40">1 Chron. 12:40</a>. And good reason; for <i>when the righteous</i> bear <i>rule the city rejoices</i>. 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.</p>

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<p>Here is, I. David’s pious proposal to bring up the ark of God to Jerusalem, that the royal city might be the holy city, <a class="bibleref" title="1Chr.13.1-1Chr.13.3" href="/passage/?search=1Chr.13.1-1Chr.13.3">1 Chron. 13:1-3</a>. This part of the story we had not in Samuel. We may observe in this proposal,</p>
<p class="tab-1">1. That as soon as David was well seated on his throne he had thoughts concerning the ark of God: <i>Let us bring the ark to us</i>, <a class="bibleref" title="1Chr.13.3" href="/passage/?search=1Chr.13.3">1 Chron. 13:3</a>. 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.</p>
<p class="tab-1">2. That he consulted with the leaders of the people about it, <a class="bibleref" title="1Chr.13.1" href="/passage/?search=1Chr.13.1">1 Chron. 13:1</a>. 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, “<i>If it seem good to you</i>, 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; <i>for in the multitude of counsellors there is safety</i>. 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.</p>
<p class="tab-1">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, <a class="bibleref" title="1Chr.13.2" href="/passage/?search=1Chr.13.2">1 Chron. 13:2</a>. Observe, (1.) He calls the common people <i>brethren</i>, 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, <a class="bibleref" title="Heb.2.11" href="/passage/?search=Heb.2.11">Heb. 2:11</a>. (2.) He speaks of the people as a remnant that had escaped: <i>Our brethren that are left in all the land of Israel</i>. 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.</p>
<p class="tab-1">4. That all this is upon supposition that it is <i>of the Lord their God</i>. “Though it should <i>seem good to you</i> and me, yet if it be not <i>of the Lord our God</i>, we will not do it.” What ever we undertake, this must be our enquiry, “Isa. it of the Lord? Isa. it agreeable to his mind? Can we approve ourselves to him in it? May we expect that he will own us?”</p>
<p class="tab-1">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 <i>we enquired not at it in the days of Saul</i>, 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, <i>We enquired not at it</i>, 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, <a class="bibleref" title="Dan.9.5-Dan.9.19" href="/passage/?search=Dan.9.5-Dan.9.19">Dan. 9:5-19</a></p>
<p class="tab-1">II. The people’s ready agreement to this proposal (<a class="bibleref" title="1Chr.13.4" href="/passage/?search=1Chr.13.4">1 Chron. 13:4</a>): <i>The thing</i> was <i>right in the eyes of all the people</i>. Nobody could say to the contrary, but that it was a very good work and very seasonable; so that it was resolved, <i>nemine contradicente</i>—<i>unanimously</i>, 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.</p>
<p class="tab-1">III. The solemnity of bringing up the ark, <a class="bibleref" title="1Chr.13.5-1Chr.13.8" href="/passage/?search=1Chr.13.5-1Chr.13.8">1 Chron. 13:5-8</a>, which we read before, <a class="bibleref" title="2Sam.6.1-2Sam.6.3" href="/passage/?search=2Sam.6.1-2Sam.6.3">2 Sam. 6:1-3</a> 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 <i>river of Egypt</i>, the utmost part south, to the entering of Hemath, which lay furthest north, (<a class="bibleref" title="1Chr.13.5" href="/passage/?search=1Chr.13.5">1 Chron. 13:5</a>), 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? <a class="bibleref" title="1Chr.13.7" href="/passage/?search=1Chr.13.7">1 Chron. 13:7</a>. Because the Philistines so carried it, and a special providence drove the cart (<a class="bibleref" title="1Sam.6.12" href="/passage/?search=1Sam.6.12">1 Sam. 6:12</a>), 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.</p>

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<p>This breach upon Uzza, which caused all the joy to cease, we had an account of, <a class="bibleref" title="2Sam.6.6-2Sam.6.8" href="/passage/?search=2Sam.6.6-2Sam.6.8">2 Sam. 6:6-8</a> 1. Let the sin of Uzza warn us all to take heed of presumption, rashness, and irreverence, in dealing about holy things (<a class="bibleref" title="1Chr.13.9" href="/passage/?search=1Chr.13.9">1 Chron. 13:9</a>), 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 <i>sanctified in those that come nigh unto him</i> (<a class="bibleref" title="Lev.10.3" href="/passage/?search=Lev.10.3">Lev. 10:3</a>), 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, <i>come boldly to the throne of grace</i>; 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 <i>serve the Lord with fear</i>, even when we <i>serve him with gladness</i>. 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.</p>

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<p>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, <a class="bibleref" title="1Chr.14.1" href="/passage/?search=1Chr.14.1">1 Chron. 14:1</a>. 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 <i>the Lord had confirmed him king over Israel</i>, <a class="bibleref" title="1Chr.14.2" href="/passage/?search=1Chr.14.2">1 Chron. 14:2</a>. “Who shall unfix me if God hath fixed me?” 3. We must look upon all our advancements as designed for our usefulness. <i>David’s kingdom was lifted up on high</i>, not for his own sake, that he might look great, but <i>because of his people Israel</i>, that he might be a guide and protector to them. We are blessed in order that we may be blessings. See <a class="bibleref" title="Gen.12.2" href="/passage/?search=Gen.12.2">Gen. 12:2</a>. 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 <i>he took more wives</i> (<a class="bibleref" title="1Chr.14.3" href="/passage/?search=1Chr.14.3">1 Chron. 14:3</a>), yet the numerous issue he had added to his honour and strength. Lo, <i>children are a heritage of the Lord</i>. We had an account of David’s children, not only in Samuel, but in this book (<a class="bibleref" title="1Chr.3.1-1Chr.3.9" href="/passage/?search=1Chr.3.1-1Chr.3.9">1 Chron. 3:1-9</a>) and now here again; for it was their honour to have such a father.</p>

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<p>This narrative of David’s triumph over the Philistines is much the same with that, <a class="bibleref" title="2Sam.5.17-2Sam.5.25" href="/passage/?search=2Sam.5.17-2Sam.5.25">2 Sam. 5:17-25</a> 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. <i>Not unto us, O Lord! not unto us, but to thy name give glory</i>. 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 (<a class="bibleref" title="1Chr.14.17" href="/passage/?search=1Chr.14.17">1 Chron. 14:17</a>): <i>The fame of David went out into all lands</i>; he was generally talked of, and admired by all people, and <i>the Lord brought the fear of him upon all nations</i>. 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.</p>

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<p>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.</p>
<p class="tab-1">I. 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 <a class="bibleref" title="Acts.26.22" href="/passage/?search=Acts.26.22">Acts 26:22</a>. All our sufficiency for holy duties is from God. 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.</p>
<p class="tab-1">II. When they experienced the tokens of God’s presence with them they offered sacrifices of praise to him, <a class="bibleref" title="1Chr.15.26" href="/passage/?search=1Chr.15.26">1 Chron. 15:26</a>. 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.</p>
<p class="tab-1">III. There were great expressions of rejoicing used: the sacred music was played, David danced, the singers sang, and the common people shouted, <a class="bibleref" title="1Chr.15.27,1Chr.15.28" href="/passage/?search=1Chr.15.27,1Chr.15.28"><span class="bibleref" title="1Chr.15.27">1 Chron. 15:27</span>, <span class="bibleref" title="1Chr.15.28">28</span></a>. This we had before, <a class="bibleref" title="2Sam.6.14,2Sam.6.15" href="/passage/?search=2Sam.6.14,2Sam.6.15"><span class="bibleref" title="2Sam.6.14">2 Sam. 6:14</span>, <span class="bibleref" title="2Sam.6.15">15</span></a>. 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 (<a class="bibleref" title="1Chr.15.29" href="/passage/?search=1Chr.15.29">1 Chron. 15:29</a>); but <i>her</i> 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.</p>

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<p>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, <a class="bibleref" title="Ps.132.4,Ps.132.5" href="/passage/?search=Ps.132.4,Ps.132.5"><span class="bibleref" title="Ps.132.4">Ps. 132:4</span>, <span class="bibleref" title="Ps.132.5">5</span></a>.</p>
<p class="tab-1">I. The circumstances of the ark were now, 1. Better than what they had been. It had been obscure in a country town, in the fields of the wood; now it was removed to a public place, to the royal city, where all might resort to it. It had been neglected, as a despised broken vessel; now it was attended with veneration, and God was enquired of by it. It had borrowed a room in a private house, which it enjoyed by courtesy; now it had a habitation of its own entirely to itself, was set in the midst of it, and not crowded into a corner. Note, Though God’s word and ordinances may be clouded and eclipsed for a time, they shall at length shine out of obscurity. Yet, 2. They were much short of what was intended in the next reign, when the temple was to be built. This was but a tent, a poor mean dwelling; yet this was the tabernacle, the temple which David in his psalms often speaks of with so much affection. David, who pitched a tent for the ark and continued steadfast to it, did far better than Solomon, who built a temple for it and yet in his latter end turned his back upon it. The church’s poorest times were its purest.</p>
<p class="tab-1">II. Now David was easy in his mind, the ark was fixed, and fixed near him. Now see how he takes care, 1. That God shall have the glory of it. Two ways he gives him honour upon this occasion:—(1.) By sacrifices (<a class="bibleref" title="1Chr.16.1" href="/passage/?search=1Chr.16.1">1 Chron. 16:1</a>), 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 <i>thanking and praising the God of Israel</i>, <a class="bibleref" title="1Chr.16.4" href="/passage/?search=1Chr.16.4">1 Chron. 16:4</a>. 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 (<a class="bibleref" title="1Chr.16.3" href="/passage/?search=1Chr.16.3">1 Chron. 16:3</a>), 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 <i>blessing in the name of the Lord</i>, as a father, as a prophet, <a class="bibleref" title="1Chr.16.2" href="/passage/?search=1Chr.16.2">1 Chron. 16:2</a>. He prayed to God for them, and commended them to his grace. <i>In the name of the Word of the Lord</i> (so the Targum), the essential eternal Word, who is Jehovah, and through whom all blessings come to us.</p>

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<p>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 <i>minister before the ark continually</i>, with songs of praise, <i>as every day’s work required</i>, <a class="bibleref" title="1Chr.16.37" href="/passage/?search=1Chr.16.37">1 Chron. 16:37</a>. No sacrifices were offered there, nor incense burnt, because the altars were not there: but David’s prayers were <i>directed as incense, and the lifting up of his hands as the evening sacrifice</i> (<a class="bibleref" title="Ps.141.2" href="/passage/?search=Ps.141.2">Ps. 141:2</a>), 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 <i>continually, morning and evening, according to the law of Moses</i>, <a class="bibleref" title="1Chr.16.39,1Chr.16.40" href="/passage/?search=1Chr.16.39,1Chr.16.40"><span class="bibleref" title="1Chr.16.39">1 Chron. 16:39</span>, <span class="bibleref" title="1Chr.16.40">40</span></a>. 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 (<a class="bibleref" title="2Sam.8.17,2Sam.20.25" href="/passage/?search=2Sam.8.17,2Sam.20.25"><span class="bibleref" title="2Sam.8.17">2 Sam. 8:17</span>; <span class="bibleref" title="2Sam.20.25">20:25</span></a>), one where the altar was and the other where the ark was. At Gibeon, where the altars were, David also appointed <i>singers to give thanks to the Lord</i>, and the burden of all their songs must be, <i>For his mercy endureth for ever</i>, <a class="bibleref" title="1Chr.16.41" href="/passage/?search=1Chr.16.41">1 Chron. 16:41</a>. They did it <i>with musical instruments of God</i>, 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.</p>

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<p>Let us observe here,</p>
<p class="tab-1">I. 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, <a class="bibleref" title="1Chr.17.1" href="/passage/?search=1Chr.17.1">1 Chron. 17:1</a>. 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.</p>
<p class="tab-1">II. 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 <i>go and do all that was within his heart</i> (<a class="bibleref" title="1Chr.17.2" href="/passage/?search=1Chr.17.2">1 Chron. 17:2</a>), 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.</p>
<p class="tab-1">III. How little God affects external pomp and splendour in his service. His ark was content with a tabernacle (<a class="bibleref" title="1Chr.17.5" href="/passage/?search=1Chr.17.5">1 Chron. 17:5</a>) 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, <a class="bibleref" title="Deut.6.10" href="/passage/?search=Deut.6.10">Deut. 6:10</a>. He commanded the judges to <i>feed his people</i>, but never bade them <i>build him a house</i>, <a class="bibleref" title="1Chr.17.6" href="/passage/?search=1Chr.17.6">1 Chron. 17:6</a>. We may well be content awhile with mean accommodations; God’s ark was so.</p>
<p class="tab-1">IV. How graciously God accepts his people’s good purposes, yea, though he himself prevents the performance of them. David must not <i>build this house</i>, <a class="bibleref" title="1Chr.17.4" href="/passage/?search=1Chr.17.4">1 Chron. 17:4</a>. 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>I took thee from the sheep-cote</i>, though not to be a builder of the temple, yet to be <i>ruler over my people Israel</i>; that is honour enough for thee; leave the other to one that shall come after thee,” <a class="bibleref" title="1Chr.17.7" href="/passage/?search=1Chr.17.7">1 Chron. 17:7</a>. 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 (<a class="bibleref" title="1Chr.17.8" href="/passage/?search=1Chr.17.8">1 Chron. 17:8</a>), and, further, intended by him to establish his people Israel and secure them against their enemies, <a class="bibleref" title="1Chr.17.9" href="/passage/?search=1Chr.17.9">1 Chron. 17:9</a>. That must be <i>his</i> 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; “<i>The Lord will build thee a house</i>, and annex the crown of Israel to it,” <a class="bibleref" title="1Chr.17.10" href="/passage/?search=1Chr.17.10">1 Chron. 17:10</a>. If there be a willing mind, it shall not only be accepted, but thus rewarded. Nor, 3. Must he think that because <i>he</i> might not do this good work therefore it would never be done, and that it was in vain to think of it; no, <i>I will raise up thy seed, and he shall build me a house</i>, <a class="bibleref" title="1Chr.17.11,1Chr.17.12" href="/passage/?search=1Chr.17.11,1Chr.17.12"><span class="bibleref" title="1Chr.17.11">1 Chron. 17:11</span>, <span class="bibleref" title="1Chr.17.12">12</span></a>. 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 <i>established for evermore</i>, <a class="bibleref" title="1Chr.17.14" href="/passage/?search=1Chr.17.14">1 Chron. 17:14</a>. 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 <i>a priest upon his throne</i>, and <i>the counsel of peace shall be between them both</i>, and <i>he shall build the temple of the Lord</i>, <a class="bibleref" title="Zech.6.12,Zech.6.13" href="/passage/?search=Zech.6.12,Zech.6.13"><span class="bibleref" title="Zech.6.12">Zech. 6:12</span>, <span class="bibleref" title="Zech.6.13">13</span></a>.</p>

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<p>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, <a class="bibleref" title="Heb.11.13" href="/passage/?search=Heb.11.13">Heb. 11:13</a>. 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, <a class="bibleref" title="2Sam.7.1-2Sam.7.29" href="/passage/?search=2Sam.7.1-2Sam.7.29">2 Sam. 7:1-29</a> 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.</p>
<p class="tab-1">I. That which is there expressed by way of question (<i>Isa. this the manner of men, O Lord God</i>?) is here an acknowledgment: “<i>Thou hast regarded me according to the estate of a man of high degree</i>. 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: “<i>Thou hast looked upon me in the form of a man who art in the highest, the Lord God</i>; or, <i>Thou hast made me to see according to the form of a man the majesty of the Lord God</i>.” 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 <i>fashion as a man, the Word made flesh</i>, and yet saw his <i>glory as</i> that <i>of the only-begotten of the Father</i>. 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 <i>Lord</i>, though he knew he was to be his <i>Son</i> (<a class="bibleref" title="Ps.110.1" href="/passage/?search=Ps.110.1">Ps. 110:1</a>), and foresaw him <i>lower than the angels</i> for a little while, but afterwards <i>crowned with glory and honour</i>, <a class="bibleref" title="Heb.2.6,Heb.2.7" href="/passage/?search=Heb.2.6,Heb.2.7"><span class="bibleref" title="Heb.2.6">Heb. 2:6</span>, <span class="bibleref" title="Heb.2.7">7</span></a>.</p>
<p class="tab-1">II. After the words <i>What can David say more unto thee</i>, it is here added, <i>for the honour of they servant</i>? <a class="bibleref" title="1Chr.17.18" href="/passage/?search=1Chr.17.18">1 Chron. 17:18</a>. 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.</p>
<p class="tab-1">III. It is very observable that what in Samuel is said to be <i>for thy word’s sake</i> is here said to be <i>for thy servant’s sake</i>, <a class="bibleref" title="1Chr.17.19" href="/passage/?search=1Chr.17.19">1 Chron. 17:19</a>. Jesus Christ is both <i>the Word of God</i> (<a class="bibleref" title="Rev.19.13" href="/passage/?search=Rev.19.13">Rev. 19:13</a>) and <i>the servant of God</i> (<a class="bibleref" title="Isa.42.1" href="/passage/?search=Isa.42.1">Isa. 42:1</a>), 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 <i>yea and amen</i>. 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 <i>the unsearchable riches of Christ</i>, 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.</p>
<p class="tab-1">IV. In Samuel, the Lord of hosts is said to be the <i>God over Israel</i>; here he is said to be <i>the God of Israel, even a God to Israel</i>, <a class="bibleref" title="1Chr.17.24" href="/passage/?search=1Chr.17.24">1 Chron. 17:24</a>. His being the God <i>of</i> Israel bespeaks his having the name of <i>their God</i> and so calling himself; his being a God <i>to</i> 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 <i>gods</i> 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 <i>the God of Israel</i> is a <i>God to Israel</i>; all his attributes and perfections redound to their real benefit and advantage. <i>Happy therefore, thrice happy, is the people whose God is Jehovah</i>; for he will be a God to them, a God all-sufficient.</p>
<p class="tab-1">V. The closing words in Samuel are, <i>With thy blessing let the house of thy servant be blessed forever</i>. That is the language of a holy desire. But the closing words here are the language of a most holy faith: <i>For thou blessest, O Lord! and it shall be blessed for ever</i>, <a class="bibleref" title="1Chr.17.27" href="/passage/?search=1Chr.17.27">1 Chron. 17:27</a>. 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: “<i>Thou blessest, O Lord</i>! 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>I will bless</i>? Let our hearts answer, <i>Lord, bless me</i>, 2. He was earnest for the blessing because he believed that those whom God blesses are truly and eternally blessed: <i>Thou blessest, and it shall be blessed</i>. Men can but <i>beg</i> the blessing; it is God that <i>commands</i> it. What he designs he effects; what he promises he performs; saying and doing are not two things with him. Nay, <i>it shall be blessed for ever</i>. 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 (<a class="bibleref" title="1Chr.17.14" href="/passage/?search=1Chr.17.14">1 Chron. 17:14</a>) with that which is <i>for ever</i>. God’s word looks at things eternal, and so should our desires and hopes.</p>

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<p><i>After this</i>, it is said (<a class="bibleref" title="1Chr.18.1" href="/passage/?search=1Chr.18.1">1 Chron. 18:1</a>), 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, <i>conquering and to conquer</i>. Thus Jacob, after his vision, lifted up his feet, <a class="bibleref" title="Gen.29.1" href="/passage/?search=Gen.29.1">Gen. 29:1</a>.</p>
<p class="tab-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 <i>David subdued them</i>, <a class="bibleref" title="1Chr.18.1" href="/passage/?search=1Chr.18.1">1 Chron. 18:1</a>. Thus shall all opposing <i>rule, principality, and power</i>, 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 <i>as he went to establish his dominion</i>, <a class="bibleref" title="1Chr.18.3" href="/passage/?search=1Chr.18.3">1 Chron. 18:3</a>. 3. <i>A horse is a vain thing for safety</i>, so David said (<a class="bibleref" title="Ps.33.17" href="/passage/?search=Ps.33.17">Ps. 33:17</a>), and it seems he believed what he said, for he <i>houghed the chariot-horses</i>, <a class="bibleref" title="1Chr.18.4" href="/passage/?search=1Chr.18.4">1 Chron. 18:4</a>. Being resolved not to trust to them (<a class="bibleref" title="Ps.20.7" href="/passage/?search=Ps.20.7">Ps. 20:7</a>), he would not use them. 4. The enemies of God’s church are often made to ruin themselves by helping one another, <a class="bibleref" title="1Chr.18.5" href="/passage/?search=1Chr.18.5">1 Chron. 18:5</a>. 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 <i>as the sheaves into the floor</i>, <a class="bibleref" title="Mic.4.11,Mic.4.12" href="/passage/?search=Mic.4.11,Mic.4.12"><span class="bibleref" title="Mic.4.11">Mic. 4:11</span>, <span class="bibleref" title="Mic.4.12">12</span></a>. 5. The <i>wealth of the sinner</i> sometimes proves to have been <i>laid up for the just</i>. The <i>Syrians brought gifts</i>, <a class="bibleref" title="1Chr.18.6" href="/passage/?search=1Chr.18.6">1 Chron. 18:6</a>. Their shields of gold and their brass were brought to Jerusalem, <a class="bibleref" title="1Chr.18.7,1Chr.18.8" href="/passage/?search=1Chr.18.7,1Chr.18.8"><span class="bibleref" title="1Chr.18.7">1 Chron. 18:7</span>, <span class="bibleref" title="1Chr.18.8">8</span></a>. 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.</p>

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<p>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, <a class="bibleref" title="1Chr.18.9,1Chr.18.10" href="/passage/?search=1Chr.18.9,1Chr.18.10"><span class="bibleref" title="1Chr.18.9">1 Chron. 18:9</span>, <span class="bibleref" title="1Chr.18.10">10</span></a>. It is in vain to contend with the Son of David. <i>Kiss the Son</i>, therefore, <i>lest he be angry</i>; 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 <i>vessels of gold and silver</i>, 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, <i>David dedicated unto the Lord</i> (<a class="bibleref" title="1Chr.18.11" href="/passage/?search=1Chr.18.11">1 Chron. 18:11</a>), 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 <i>merchandise and our hire be holiness to the Lord</i>, <a class="bibleref" title="Isa.23.18" href="/passage/?search=Isa.23.18">Isa. 23:18</a>. 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 (<a class="bibleref" title="1Chr.18.6" href="/passage/?search=1Chr.18.6">1 Chron. 18:6</a>) and here it is repeated (<a class="bibleref" title="1Chr.18.13" href="/passage/?search=1Chr.18.13">1 Chron. 18:13</a>) that <i>the Lord preserved David whithersoever he went</i>. 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 <i>executed judgment and justice among all his people</i>, 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 <i>sits in the throne judging right</i>; and he was an eminent type of the Messiah, the <i>sceptre of whose kingdom is a right sceptre</i>.</p>
<p class="tab-1">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, <a class="bibleref" title="2Sam.10.1-2Sam.10.19" href="/passage/?search=2Sam.10.1-2Sam.10.19">2 Sam. 10:1-19</a> Here is, I. David’s civility to the king of Ammon, in sending an embassy of condolence to him on occasion of his father’s death, <a class="bibleref" title="1Chr.19.1,1Chr.19.2" href="/passage/?search=1Chr.19.1,1Chr.19.2"><span class="bibleref" title="1Chr.19.1">1 Chron. 19:1</span>, <span class="bibleref" title="1Chr.19.2">2</span></a>. II. His great incivility to David, in the base usage he gave to his ambassadors, <a class="bibleref" title="1Chr.19.3,1Chr.19.4" href="/passage/?search=1Chr.19.3,1Chr.19.4"><span class="bibleref" title="1Chr.19.3">1 Chron. 19:3</span>, <span class="bibleref" title="1Chr.19.4">4</span></a>. III. 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 (<a class="bibleref" title="1Chr.19.6,1Chr.19.7" href="/passage/?search=1Chr.19.6,1Chr.19.7"><span class="bibleref" title="1Chr.19.6">1 Chron. 19:6</span>, <span class="bibleref" title="1Chr.19.7">7</span></a>), Joab did bravely (<a class="bibleref" title="1Chr.19.8-1Chr.19.13" href="/passage/?search=1Chr.19.8-1Chr.19.13">1 Chron. 19:8-13</a>), and Israel was once and again victorious, <a class="bibleref" title="1Chr.19.14-1Chr.19.19" href="/passage/?search=1Chr.19.14-1Chr.19.19">1 Chron. 19:14-19</a>.</p>

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<p>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, <i>Wickedness proceedeth from the wicked</i>, <a class="bibleref" title="1Sam.24.13" href="/passage/?search=1Sam.24.13">1 Sam. 24:13</a>. The vile person will speak villany, and the instruments of the churl will be evil, to <i>destroy those with lying words that speak right</i>, <a class="bibleref" title="Isa.32.6,Isa.32.7" href="/passage/?search=Isa.32.6,Isa.32.7"><span class="bibleref" title="Isa.32.6">Isa. 32:6</span>, <span class="bibleref" title="Isa.32.7">7</span></a>. 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, <a class="bibleref" title="1Chr.19.5" href="/passage/?search=1Chr.19.5">1 Chron. 19:5</a>. Christ will do so for his ministers; and let all masters thus <i>give unto their servants that which is just and equal</i>.</p>

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<p>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 <i>they had made themselves odious to David</i> (<a class="bibleref" title="1Chr.19.6" href="/passage/?search=1Chr.19.6">1 Chron. 19:6</a>), 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 <i>King of nations</i>, 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 (<a class="bibleref" title="1Chr.19.10" href="/passage/?search=1Chr.19.10">1 Chron. 19:10</a>), 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 (<a class="bibleref" title="1Chr.19.12" href="/passage/?search=1Chr.19.12">1 Chron. 19:12</a>), 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: <i>Let the Lord do that which is right in his sight</i>. 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 <i>fled before Israel</i> (<a class="bibleref" title="1Chr.19.18" href="/passage/?search=1Chr.19.18">1 Chron. 19:18</a>); they lost 7000 men, who are said to be the men of 700 chariots, <a class="bibleref" title="2Sam.10.18" href="/passage/?search=2Sam.10.18">2 Sam. 10:18</a>. 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 <i>meddled with strife that belongs not to them</i>, and have found that they <i>meddled to their own heart</i>, 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 (<a class="bibleref" title="1Chr.19.19" href="/passage/?search=1Chr.19.19">1 Chron. 19:19</a>), <i>but made peace with David and became his servants</i>. Let those who have in vain stood it out against God be thus wise for themselves, and <i>agree with him quickly, while they are in the way</i>. Let them become his servants; for they cannot but see themselves undone if they be his enemies.</p>

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<p>This paragraph has <i>Adam</i> for its first word and <i>Abraham</i> 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 (<a class="bibleref" title="Rom.4.11,Rom.4.12" href="/passage/?search=Rom.4.11,Rom.4.12"><span class="bibleref" title="Rom.4.11">Rom. 4:11</span>, <span class="bibleref" title="Rom.4.12">12</span></a>), that we be grafted into the good olive and partake of its root and fatness.</p>
<p class="tab-1">I. The first four verses of this paragraph, and the last four, which are linked together by Shem (<a class="bibleref" title="1Chr.1.4,1Chr.1.24" href="/passage/?search=1Chr.1.4,1Chr.1.24"><span class="bibleref" title="1Chr.1.4">1 Chron. 1:4</span>, <span class="bibleref" title="1Chr.1.24">24</span></a>), contain the sacred line of Christ from Adam to Abraham, and are inserted in his pedigree, <a class="bibleref" title="Luke.3.34-Luke.3.38" href="/passage/?search=Luke.3.34-Luke.3.38">Luke 3:34-38</a>, the order ascending as here it descends. This genealogy proves the falsehood of that reproach, <i>As for this man, we know not whence he is</i>. 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.</p>
<p class="tab-1">II. 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 (<a class="bibleref" title="1Chr.1.5-1Chr.1.7" href="/passage/?search=1Chr.1.5-1Chr.1.7">1 Chron. 1:5-7</a>), 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 (<a class="bibleref" title="1Chr.1.11,1Chr.1.12" href="/passage/?search=1Chr.1.11,1Chr.1.12"><span class="bibleref" title="1Chr.1.11">1 Chron. 1:11</span>, <span class="bibleref" title="1Chr.1.12">12</span></a>), and of Canaan, <a class="bibleref" title="1Chr.1.13-1Chr.1.16" href="/passage/?search=1Chr.1.13-1Chr.1.16">1 Chron. 1:13-16</a>. See at what a rate God valued Israel when he gave <i>Egypt for their ransom</i> (<a class="bibleref" title="Isa.43.3" href="/passage/?search=Isa.43.3">Isa. 43:3</a>), and cast out all these nations before them, <a class="bibleref" title="Ps.80.8" href="/passage/?search=Ps.80.8">Ps. 80:8</a>. 3. He then gives an account of those that were the ancestors and allies of the church, the posterity of Shem, <a class="bibleref" title="1Chr.1.17-1Chr.1.23" href="/passage/?search=1Chr.1.17-1Chr.1.23">1 Chron. 1:17-23</a>. 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 <i>created of one blood all nations of men</i>; they have all descended from one Adam, one Noah. <i>Have we not all one father? Has not one God created us</i>? <a class="bibleref" title="Mal.2.10" href="/passage/?search=Mal.2.10">Mal. 2:10</a>. 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 <i>not a people</i>.</p>

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<p>All nations but the seed of Abraham are already shaken off from this genealogy: they have no part nor lot in this matter. <i>The Lord’s portion is his people</i>. 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, <i>that in every nation he that feared God and wrought righteousness was accepted of him</i>. Multitudes will be brought to heaven out of <i>all nations</i> (<a class="bibleref" title="Rev.7.9" href="/passage/?search=Rev.7.9">Rev. 7:9</a>), 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. <i>The Lord knows those that are his</i>. 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.</p>
<p class="tab-1">I. We shall have little to say of the <i>Ishmaelites</i>. 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 (<a class="bibleref" title="Gal.4.22,Gal.4.23" href="/passage/?search=Gal.4.22,Gal.4.23"><span class="bibleref" title="Gal.4.22">Gal. 4:22</span>, <span class="bibleref" title="Gal.4.23">23</span></a>), and therefore there is little notice taken of that nation. Ishmael’s twelve sons are just named here (<a class="bibleref" title="1Chr.1.29-1Chr.1.31" href="/passage/?search=1Chr.1.29-1Chr.1.31">1 Chron. 1:29-31</a>), 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, <a class="bibleref" title="Gen.17.20" href="/passage/?search=Gen.17.20">Gen. 17:20</a>.</p>
<p class="tab-1">II. We shall have little to say of the <i>Midianites</i>, who descended from Abraham’s children by Keturah. They were <i>children of the east</i> (probably Job was one of them), and were separated from Isaac, the heir of the promise (<a class="bibleref" title="Gen.25.6" href="/passage/?search=Gen.25.6">Gen. 25:6</a>), and therefore they are only named here, <a class="bibleref" title="1Chr.1.32" href="/passage/?search=1Chr.1.32">1 Chron. 1:32</a>. The sons of Jokshan, the son of Keturah, are named also, and the sons of Midian (<a class="bibleref" title="1Chr.1.32,1Chr.1.33" href="/passage/?search=1Chr.1.32,1Chr.1.33"><span class="bibleref" title="1Chr.1.32">1 Chron. 1:32</span>, <span class="bibleref" title="1Chr.1.33">33</span></a>), who became most eminent, and perhaps gave denomination to all these families, as Judah to the Jews.</p>
<p class="tab-1">III. We shall not have much to say of the <i>Edomites</i>. 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, <a class="bibleref" title="1Chr.1.35" href="/passage/?search=1Chr.1.35">1 Chron. 1:35</a> to the end. Some slight differences there are between some of the names here, and as we had them in <a class="bibleref" title="Gen.36.1-Gen.36.43" href="/passage/?search=Gen.36.1-Gen.36.43">Gen. 36:1-43</a>, whence this whole account is taken. Three of four names that were written with a <i>Vau</i> there are written with a <i>Jod</i> 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 <i>every man drawing after him</i>, but <i>innumerable before him</i>, <a class="bibleref" title="Job.21.33" href="/passage/?search=Job.21.33">Job 21:33</a>. 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 <i>vestigia nulla retrorsum</i>—<i>none can retrace their steps</i>. 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 (<a class="bibleref" title="Eccl.1.4,Num.32.14" href="/passage/?search=Eccl.1.4,Num.32.14"><span class="bibleref" title="Eccl.1.4">Eccl. 1:4</span>; <span class="bibleref" title="Num.32.14">Num. 32:14</span></a>), and will do so while the earth remains. <i>Destroy it not, for a blessing is in it</i>.</p>

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<p>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 (<a class="bibleref" title="1Chr.20.1" href="/passage/?search=1Chr.20.1">1 Chron. 20:1</a>), the putting of their king’s crown upon David’s head (<a class="bibleref" title="1Chr.20.2" href="/passage/?search=1Chr.20.2">1 Chron. 20:2</a>), and the great severity that was used towards the people, <a class="bibleref" title="1Chr.20.3" href="/passage/?search=1Chr.20.3">1 Chron. 20:3</a>. Of this we had a more full account in <a class="bibleref" title="2Sam.11.1" href="/passage/?search=2Sam.11.1">2 Sam. 11:1</a>-<a class="bibleref" title="2Sam.12.31" href="/passage/?search=2Sam.12.31">12:31</a>; 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—<i>But David tarried at Jerusalem</i>. 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.</p>

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<p>The Philistines were nearly subdued (<a class="bibleref" title="1Chr.18.1" href="/passage/?search=1Chr.18.1">1 Chron. 18:1</a>); but, as in the destruction of the Canaanites by Joshua the sons of Anak were last subdued (<a class="bibleref" title="Josh.11.21" href="/passage/?search=Josh.11.21">Josh. 11:21</a>), 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, 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 <i>cubits added to their stature</i> do not consider that it will but make then more unwieldy. In the balance of the sanctuary David far outweighs Goliath. 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? 3. These giants <i>defied Israel</i> (<a class="bibleref" title="1Chr.20.7" href="/passage/?search=1Chr.20.7">1 Chron. 20:7</a>) 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 <i>behave themselves proudly</i>, <a class="bibleref" title="Deut.32.27" href="/passage/?search=Deut.32.27">Deut. 32:27</a>. The victories of the Son of David, like those of David himself, are gradual. <i>We see not yet all things put under him</i>; but it will be seen shortly: and death itself, the last enemy, like these giants, will be triumphed over.</p>

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<p>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,</p>
<p class="tab-1">I. How active the tempter was in it (<a class="bibleref" title="1Chr.21.1" href="/passage/?search=1Chr.21.1">1 Chron. 21:1</a>): <i>Satan stood up against Israel, and provoked David</i> to do it. Isa. is said (<a class="bibleref" title="2Sam.24.1" href="/passage/?search=2Sam.24.1">2 Sam. 24:1</a>) that <i>the anger of the Lord was kindled against Israel, and he moved David</i> 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 <i>tempts no man</i>; 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 <i>stand up against Israel</i>, 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 <i>Satan</i>, a sworn <i>adversary</i>. 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 <i>move God against them to destroy them</i> (as Job, <a class="bibleref" title="Job.2.3" href="/passage/?search=Job.2.3">Job 2:3</a>), 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. <i>You shall not be so</i>, <a class="bibleref" title="Luke.22.26" href="/passage/?search=Luke.22.26">Luke 22:26</a>.</p>
<p class="tab-1">II. 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.</p>
<p class="tab-1">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.</p>
<p class="tab-1">2. He was quite weary of it before he had done it; for <i>the king’s word was abominable to Joab</i>, <a class="bibleref" title="1Chr.21.6" href="/passage/?search=1Chr.21.6">1 Chron. 21:6</a>. Time was when whatever king David did <i>pleased all the people</i>, <a class="bibleref" title="2Sam.3.36" href="/passage/?search=2Sam.3.36">2 Sam. 3:36</a>. 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 (<a class="bibleref" title="1Chr.21.5,1Chr.21.6" href="/passage/?search=1Chr.21.5,1Chr.21.6"><span class="bibleref" title="1Chr.21.5">1 Chron. 21:5</span>, <span class="bibleref" title="1Chr.21.6">6</span></a>), 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 <a class="bibleref" title="2Sam.24.9" href="/passage/?search=2Sam.24.9">2 Sam. 24:9</a>.</p>

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<p>We have here the controversy concluded, and, upon David’s repentance, his peace made with God. <i>Though thou wast angry with me, thy anger is turned away</i>. 1. A stop was put to the progress of the execution, <a class="bibleref" title="1Chr.21.15" href="/passage/?search=1Chr.21.15">1 Chron. 21:15</a>. When David repented of the sin God repented of the judgment, and ordered the destroying angel to <i>stay his hand</i> and <i>sheath his sword</i>, <a class="bibleref" title="1Chr.21.27" href="/passage/?search=1Chr.21.27">1 Chron. 21:27</a>. 2. Direction was given to David to rear an altar in the threshing-floor of Ornan, <a class="bibleref" title="1Chr.21.18" href="/passage/?search=1Chr.21.18">1 Chron. 21:18</a>. 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 <i>seen the angel</i> (<a class="bibleref" title="1Chr.21.20" href="/passage/?search=1Chr.21.20">1 Chron. 21:20</a>), 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 <i>answered him from heaven by fire</i>, <a class="bibleref" title="1Chr.21.26" href="/passage/?search=1Chr.21.26">1 Chron. 21:26</a>. 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 (<a class="bibleref" title="1Chr.21.29" href="/passage/?search=1Chr.21.29">1 Chron. 21:29</a>), 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 <i>could not go thither</i>, <a class="bibleref" title="1Chr.21.30" href="/passage/?search=1Chr.21.30">1 Chron. 21:30</a>. The business required haste, when the plague was begun. Aaron must go quickly, nay, he must <i>run</i>, to make atonement, <a class="bibleref" title="Num.16.46,Num.16.47" href="/passage/?search=Num.16.46,Num.16.47"><span class="bibleref" title="Num.16.46">Num. 16:46</span>, <span class="bibleref" title="Num.16.47">47</span></a>. 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, <a class="bibleref" title="1Chr.21.28" href="/passage/?search=1Chr.21.28">1 Chron. 21:28</a>. 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.”</p>

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<p>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,</p>
<p class="tab-1">I. 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, <a class="bibleref" title="1Chr.21.7" href="/passage/?search=1Chr.21.7">1 Chron. 21:7</a>. 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, <a class="bibleref" title="1Chr.21.14" href="/passage/?search=1Chr.21.14">1 Chron. 21:14</a>. 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: <i>Bring me the number of them</i>, says he, <i>that I may know it</i>. But now God numbers them after another manner, <i>numbers to the sword</i>, <a class="bibleref" title="Isa.65.12" href="/passage/?search=Isa.65.12">Isa. 65:12</a>. 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, <a class="bibleref" title="1Chr.21.16" href="/passage/?search=1Chr.21.16">1 Chron. 21:16</a>. 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.</p>
<p class="tab-1">II. How he bore the correction. 1. He made a very penitent confession of his sin, and prayed earnestly for the pardon of it, <a class="bibleref" title="1Chr.21.8" href="/passage/?search=1Chr.21.8">1 Chron. 21:8</a>. 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 <i>on me, and on my father’s house</i>, <a class="bibleref" title="1Chr.21.17" href="/passage/?search=1Chr.21.17">1 Chron. 21:17</a>. 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, <i>Let us fall into the hands of the Lord, for his mercies are great</i>, <a class="bibleref" title="1Chr.21.13" href="/passage/?search=1Chr.21.13">1 Chron. 21:13</a>. Good men, even when God frowns upon them, think well of him. <i>Though he slay me, yet will I trust in him</i>. 4. He expressed a very tender concern for the people, and it went to his heart to see them plagued for his transgression: <i>These sheep, what have they done</i>?</p>

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<p>Here is, I. The place fixed for the building of the temple (<a class="bibleref" title="1Chr.22.1" href="/passage/?search=1Chr.22.1">1 Chron. 22:1</a>): <i>Then David said</i>, by inspiration of God, and as a declaration of his mind, <i>This is the house of the Lord God</i>. 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 <a class="bibleref" title="Acts.15.16,Acts.15.17" href="/passage/?search=Acts.15.16,Acts.15.17"><span class="bibleref" title="Acts.15.16">Acts 15:16</span>, <span class="bibleref" title="Acts.15.17">17</span></a>. The ground was a threshing-floor; for the church of the living God is his floor, his threshing, and <i>the corn of his floor</i>, <a class="bibleref" title="Isa.21.10" href="/passage/?search=Isa.21.10">Isa. 21:10</a>. 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.</p>
<p class="tab-1">II. Preparation made for that building. David must not build it, but he would do all he could towards it: He <i>prepared abundantly before his death</i>, <a class="bibleref" title="1Chr.22.5" href="/passage/?search=1Chr.22.5">1 Chron. 22:5</a>. 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,</p>
<p class="tab-1">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, <a class="bibleref" title="Ps.68.29" href="/passage/?search=Ps.68.29">Ps. 68:29</a> <i>Because of thy temple at Jerusalem shall kings bring presents unto thee</i>.</p>
<p class="tab-1">2. What preparation he made. In general, he prepared abundantly, as we shall find afterwards; cedar and stones, iron and brass, are here specified, <a class="bibleref" title="1Chr.22.2-1Chr.22.4" href="/passage/?search=1Chr.22.2-1Chr.22.4">1 Chron. 22:2-4</a>. Cedar he had from the Tyrians and the Zidonians. <i>The daughter of Tyre shall be there with a gift</i>, <a class="bibleref" title="Ps.45.12" href="/passage/?search=Ps.45.12">Ps. 45:12</a>. He also got workmen together, <i>the strangers that were in the land of Israel</i>. 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.</p>

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<p>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, <a class="bibleref" title="1Chr.22.18" href="/passage/?search=1Chr.22.18">1 Chron. 22:18</a>. 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 (<a class="bibleref" title="1Chr.22.19" href="/passage/?search=1Chr.22.19">1 Chron. 22:19</a>): “<i>Set your heart and soul to seek God</i>, place your happiness in his favour, and keep your eye upon his glory. Seek him as your chief good and highest end, and this <i>with your heart and soul</i>. 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.</p>

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<p>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 <i>to build a house for the Lord God of Israel</i>, <a class="bibleref" title="1Chr.22.6" href="/passage/?search=1Chr.22.6">1 Chron. 22:6</a>. Now,</p>
<p class="tab-1">I. David tells him why he did not do it himself. It was in his mind to do it (<a class="bibleref" title="1Chr.22.7" href="/passage/?search=1Chr.22.7">1 Chron. 22:7</a>), but God forbade him, because <i>he had shed much blood</i>, <a class="bibleref" title="1Chr.22.8" href="/passage/?search=1Chr.22.8">1 Chron. 22:8</a>. 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 <i>destroying men’s lives</i>, but <i>by saving them</i>, <a class="bibleref" title="Luke.9.56" href="/passage/?search=Luke.9.56">Luke 9:56</a>.</p>
<p class="tab-1">II. 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: <i>A son shall be born to thee</i>, that shall be called <i>Solomon</i>, and <i>he shall build a house for my name</i>, <a class="bibleref" title="1Chr.22.9,1Chr.22.10" href="/passage/?search=1Chr.22.9,1Chr.22.10"><span class="bibleref" title="1Chr.22.9">1 Chron. 22:9</span>, <span class="bibleref" title="1Chr.22.10">10</span></a>. 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.</p>
<p class="tab-1">III. He delivers him an account of the vast preparations he had made for this building (<a class="bibleref" title="1Chr.22.14" href="/passage/?search=1Chr.22.14">1 Chron. 22:14</a>), not in a way of pride and vain glory (he speaks of it as a poor thing—<i>I have, in my poverty, prepared</i>, 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: <i>ingots</i> we call them. I am inclined to suppose that a certain number is here put for an uncertain, because it is said (<a class="bibleref" title="1Chr.22.16" href="/passage/?search=1Chr.22.16">1 Chron. 22:16</a>) 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 (<a class="bibleref" title="1Chr.18.11" href="/passage/?search=1Chr.18.11">1 Chron. 18:11</a>) which he designed <i>for the house of the Lord</i>, 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.</p>
<p class="tab-1">IV. He charges them to keep God’s commandments and to take heed to his duty in every thing, <a class="bibleref" title="1Chr.22.13" href="/passage/?search=1Chr.22.13">1 Chron. 22:13</a>. 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 <i>take heed to fulfil the statutes which the Lord charged Moses with</i>, <a class="bibleref" title="1Chr.22.13" href="/passage/?search=1Chr.22.13">1 Chron. 22:13</a>. Though he was to be king of Israel, he must always remember that he was a subject to the God of Israel.</p>
<p class="tab-1">V. He encourages him to go about this great work, and to go on in it (<a class="bibleref" title="1Chr.22.13" href="/passage/?search=1Chr.22.13">1 Chron. 22:13</a>): “<i>Be strong, and of good courage</i>, 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. <i>Dread not, nor be dismayed</i>.” In our spiritual work, as well as in our spiritual warfare, we have need of courage and resolution.</p>
<p class="tab-1">VI. He quickens him not to rest in the preparations he had made, but to add thereto, <a class="bibleref" title="1Chr.22.14" href="/passage/?search=1Chr.22.14">1 Chron. 22:14</a>. Those that enter into the labours of others, and build upon their advantages, must still be improving.</p>
<p class="tab-1">VII. He prays for him: <i>The Lord give thee wisdom and understanding, and give thee charge concerning Israel</i>, <a class="bibleref" title="1Chr.22.12" href="/passage/?search=1Chr.22.12">1 Chron. 22:12</a>. 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, <i>give me a wise and understanding heart</i>. He concludes (<a class="bibleref" title="1Chr.22.16" href="/passage/?search=1Chr.22.16">1 Chron. 22:16</a>), <i>Up, and be doing, and the Lord be with thee</i>. Hope of God’s presence must not slacken our endeavours. Though the Lord be with us, we must <i>rise and be doing</i>, 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.</p>

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<p>Here we have, I. The crown entailed, according to the divine appointment, <a class="bibleref" title="1Chr.23.1" href="/passage/?search=1Chr.23.1">1 Chron. 23:1</a>. 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, <i>satur dierum—satisfied with living</i> 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.</p>
<p class="tab-1">II. The Levites numbered, according to the rule in Moses’s time, from thirty years old to fifty, <a class="bibleref" title="Num.4.2,Num.4.3" href="/passage/?search=Num.4.2,Num.4.3"><span class="bibleref" title="Num.4.2">Num. 4:2</span>, <span class="bibleref" title="Num.4.3">3</span></a>. Their number in Moses’s time. by this rule, was 8580 (<a class="bibleref" title="Num.4.47,Num.4.48" href="/passage/?search=Num.4.47,Num.4.48"><span class="bibleref" title="Num.4.47">Num. 4:47</span>, <span class="bibleref" title="Num.4.48">48</span></a>), 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 (<a class="bibleref" title="1Chr.21.6" href="/passage/?search=1Chr.21.6">1 Chron. 21:6</a>), but David now did, not in pride, but for a good purpose, and then he needed not fear wrath for it.</p>
<p class="tab-1">III. The Levites distributed to their respective posts (<a class="bibleref" title="1Chr.23.4,1Chr.23.5" href="/passage/?search=1Chr.23.4,1Chr.23.5"><span class="bibleref" title="1Chr.23.4">1 Chron. 23:4</span>, <span class="bibleref" title="1Chr.23.5">5</span></a>), 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.</p>
<p class="tab-1">IV. 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 (<a class="bibleref" title="1Chr.23.11" href="/passage/?search=1Chr.23.11">1 Chron. 23:11</a>) 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 <i>sanctify the most holy things</i>, <a class="bibleref" title="1Chr.23.13" href="/passage/?search=1Chr.23.13">1 Chron. 23:13</a>. It is said indeed of the grandson of Moses, Rehabiah, that <i>his sons were highly multiplied</i>, <a class="bibleref" title="1Chr.23.17" href="/passage/?search=1Chr.23.17">1 Chron. 23:17</a>; <i>margin</i>. 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 <i>his lord</i>; 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.</p>

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<p>Here is, I. 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 (<a class="bibleref" title="Num.8.24" href="/passage/?search=Num.8.24">Num. 8:24</a>), David ordered, by direction from God, that they should be numbered <i>for the service of the house of the Lord</i>, from the age of twenty years and upwards, <a class="bibleref" title="1Chr.23.24" href="/passage/?search=1Chr.23.24">1 Chron. 23:24</a>. This order he confirmed by his last words, <a class="bibleref" title="1Chr.23.27" href="/passage/?search=1Chr.23.27">1 Chron. 23:27</a>. 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?</p>
<p class="tab-1">II. A further account of the Levites’ work. What the work of the priests was we are told (<a class="bibleref" title="1Chr.23.13" href="/passage/?search=1Chr.23.13">1 Chron. 23:13</a>): <i>To sanctify the most holy things, to burn incense before the Lord</i>, and to <i>bless in his name</i>; 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, <a class="bibleref" title="1Chr.23.4,1Chr.23.5" href="/passage/?search=1Chr.23.4,1Chr.23.5"><span class="bibleref" title="1Chr.23.4">1 Chron. 23:4</span>, <span class="bibleref" title="1Chr.23.5">5</span></a>. 1. Those of them that were to <i>set forward the work of the house of God</i> (<a class="bibleref" title="1Chr.23.4" href="/passage/?search=1Chr.23.4">1 Chron. 23:4</a>) were therein to <i>wait on the sons of Aaron</i> (<a class="bibleref" title="1Chr.23.28" href="/passage/?search=1Chr.23.28">1 Chron. 23:28</a>), were to do the drudgery-work (if any work for God is to be called <i>drudgery</i>) 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 <i>measure and size</i>, <a class="bibleref" title="1Chr.23.29" href="/passage/?search=1Chr.23.29">1 Chron. 23:29</a>. 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 <i>thank and praise the Lord</i> (<a class="bibleref" title="1Chr.23.30" href="/passage/?search=1Chr.23.30">1 Chron. 23:30</a>), at the offering of the morning and evening sacrifices, and other oblations on the sabbaths, new moons, etc., <a class="bibleref" title="1Chr.23.31" href="/passage/?search=1Chr.23.31">1 Chron. 23:31</a>. Moses appointed that they should blow with trumpets over their burnt offerings and other sacrifices, and on their solemn days, <a class="bibleref" title="Num.10.10" href="/passage/?search=Num.10.10">Num. 10:10</a>. 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 <i>put away childish things</i>, <a class="bibleref" title="1Cor.13.11,Gal.4.3,Gal.4.9" href="/passage/?search=1Cor.13.11,Gal.4.3,Gal.4.9"><span class="bibleref" title="1Cor.13.11">1 Cor. 13:11</span>; <span class="bibleref" title="Gal.4.3">Gal. 4:3</span>, <span class="bibleref" title="Gal.4.9">9</span></a>. 4. The work of the porters (<a class="bibleref" title="1Chr.23.5" href="/passage/?search=1Chr.23.5">1 Chron. 23:5</a>) was to keep <i>the charge of the tabernacle and of the holy place</i>, that none might come nigh but such as were allowed, and those no nearer than was allowed them, <a class="bibleref" title="1Chr.23.32" href="/passage/?search=1Chr.23.32">1 Chron. 23:32</a>. 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 <i>their brethren</i>, to be a memorandum to the priests that, though they were advanced to a high station, yet they were <i>hewn out of the same rock</i> with common Levites, and therefore must not lord it over them, but in all instances treat them as brethren.</p>

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<p>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 <a class="bibleref" title="1Chr.24.1" href="/passage/?search=1Chr.24.1">1 Chron. 24:1</a>—<i>These are the divisions of the sons of Aaron</i>, 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, <a class="bibleref" title="Rom.12.4,Rom.12.5,1Cor.12.12" href="/passage/?search=Rom.12.4,Rom.12.5,1Cor.12.12"><span class="bibleref" title="Rom.12.4">Rom. 12:4</span>, <span class="bibleref" title="Rom.12.5">5</span>; <span class="bibleref" title="1Cor.12.12">1 Cor. 12:12</span></a>. 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 <i>causeth contention to cease</i>. 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 (<a class="bibleref" title="Acts.1.24,Acts.1.26" href="/passage/?search=Acts.1.24,Acts.1.26"><span class="bibleref" title="Acts.1.24">Acts 1:24</span>, <span class="bibleref" title="Acts.1.26">26</span></a>), 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, (<a class="bibleref" title="1Chr.24.6" href="/passage/?search=1Chr.24.6">1 Chron. 24:6</a>): <i>Shemaiah, one of the Levites</i>. 4. What those priests were chosen to was to preside in the affairs of the sanctuary (<a class="bibleref" title="1Chr.24.5" href="/passage/?search=1Chr.24.5">1 Chron. 24:5</a>), 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 (<a class="bibleref" title="1Chr.24.6" href="/passage/?search=1Chr.24.6">1 Chron. 24:6</a>), 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 (<a class="bibleref" title="1Chr.24.10" href="/passage/?search=1Chr.24.10">1 Chron. 24:10</a>), which is mentioned (<a class="bibleref" title="Luke.1.5" href="/passage/?search=Luke.1.5">Luke 1:5</a>) 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 <i>Aaron</i> (<a class="bibleref" title="1Chr.24.19" href="/passage/?search=1Chr.24.19">1 Chron. 24:19</a>), 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.</p>

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<p>Most of the Levites here named were mentioned before, <a class="bibleref" title="1Chr.23.16-1Chr.23.23" href="/passage/?search=1Chr.23.16-1Chr.23.23">1 Chron. 23:16-23</a> 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 <i>cast lots over against their brethren</i> (so they are called, not their <i>lords</i>), <i>the sons of Aaron</i>, who were not to lord it over God’s <i>clergy</i>, as the original word is, <a class="bibleref" title="1Pet.5.3" href="/passage/?search=1Pet.5.3">1 Pet. 5:3</a>. 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.</p>

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<p>Observe, I. Singing the praises of God is here called <i>prophesying</i> (<a class="bibleref" title="1Chr.25.1-1Chr.25.3" href="/passage/?search=1Chr.25.1-1Chr.25.3">1 Chron. 25:1-3</a>), 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 <i>king’s seer in the words of God</i> (<a class="bibleref" title="1Chr.25.5" href="/passage/?search=1Chr.25.5">1 Chron. 25:5</a>); 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 <i>prophesying</i> (<a class="bibleref" title="1Sam.10.5,1Sam.19.20" href="/passage/?search=1Sam.10.5,1Sam.19.20"><span class="bibleref" title="1Sam.10.5">1 Sam. 10:5</span>; <span class="bibleref" title="1Sam.19.20">19:20</span></a>), and perhaps that is intended in what St. Paul calls <i>prophesying</i>, <a class="bibleref" title="1Cor.11.4,1Cor.14.24" href="/passage/?search=1Cor.11.4,1Cor.14.24"><span class="bibleref" title="1Cor.11.4">1 Cor. 11:4</span>; <span class="bibleref" title="1Cor.14.24">14:24</span></a>.</p>
<p class="tab-1">II. This is here called a <i>service</i>, and the persons employed in it <i>workmen</i>, <a class="bibleref" title="1Chr.25.1" href="/passage/?search=1Chr.25.1">1 Chron. 25:1</a>. 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.</p>
<p class="tab-1">III. Here were, in compliance with the temper of that dispensation, a great variety of musical instruments used, <i>harps, psalteries, cymbals</i> (<a class="bibleref" title="1Chr.25.1,1Chr.25.6" href="/passage/?search=1Chr.25.1,1Chr.25.6"><span class="bibleref" title="1Chr.25.1">1 Chron. 25:1</span>, <span class="bibleref" title="1Chr.25.6">6</span></a>), and here was one that <i>lifted up the horn</i> (<a class="bibleref" title="1Chr.25.5" href="/passage/?search=1Chr.25.5">1 Chron. 25:5</a>), 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 <i>those</i> were justly condemned who brought them into common use, <a class="bibleref" title="Amos.6.5" href="/passage/?search=Amos.6.5">Amos 6:5</a>. <i>They invented to themselves instruments of music like David</i>.</p>
<p class="tab-1">IV. The glory and honour of God were principally intended in all this temple-music, whether vocal or instrumental. It was <i>to give thanks, and praise the Lord</i>, that the singers were employed, <a class="bibleref" title="1Chr.25.3" href="/passage/?search=1Chr.25.3">1 Chron. 25:3</a>. It was <i>in the songs of the Lord that they were instructed</i> (<a class="bibleref" title="1Chr.25.7" href="/passage/?search=1Chr.25.7">1 Chron. 25:7</a>), that is, <i>for songs in the house of the Lord</i>, <a class="bibleref" title="1Chr.25.6" href="/passage/?search=1Chr.25.6">1 Chron. 25:6</a>. This agrees with the intention of the perpetuating of psalmody in the gospel-church, which is <i>to make melody with the heart</i>, in conjunction with the voice, <i>unto the Lord</i>, <a class="bibleref" title="Eph.5.19" href="/passage/?search=Eph.5.19">Eph. 5:19</a>.</p>
<p class="tab-1">V. The order of the king is likewise taken notice of, <a class="bibleref" title="1Chr.25.2" href="/passage/?search=1Chr.25.2">1 Chron. 25:2</a> and again <a class="bibleref" title="1Chr.25.6" href="/passage/?search=1Chr.25.6">1 Chron. 25:6</a>. 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 <i>ministers of God for good</i>.</p>
<p class="tab-1">VI. The fathers presided in this service, Asaph, Heman, and Jeduthun (<a class="bibleref" title="1Chr.25.1" href="/passage/?search=1Chr.25.1">1 Chron. 25:1</a>), and the children were <i>under the hands of their father</i>, <a class="bibleref" title="1Chr.25.2,1Chr.25.3,1Chr.25.6" href="/passage/?search=1Chr.25.2,1Chr.25.3,1Chr.25.6"><span class="bibleref" title="1Chr.25.2">1 Chron. 25:2</span>, <span class="bibleref" title="1Chr.25.3">3</span>, <span class="bibleref" title="1Chr.25.6">6</span></a>. 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 <i>submit themselves to the elder</i> (whose experience and observation fit them for direction), and, as far as may be, to do what they do <i>under their hand</i>. 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.</p>
<p class="tab-1">VII. There were others also, besides the sons of these three great men, who are called their <i>brethren</i> (probably because they had been wont to join with them in their private concerts), who were <i>instructed in the songs of the Lord</i>, and were cunning or well skilled therein, <a class="bibleref" title="1Chr.25.7" href="/passage/?search=1Chr.25.7">1 Chron. 25:7</a>. 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 <i>praise the Lord</i>, <a class="bibleref" title="1Chr.23.5" href="/passage/?search=1Chr.23.5">1 Chron. 23:5</a>. 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 <i>for songs in the house of the Lord</i> (<a class="bibleref" title="1Chr.25.6" href="/passage/?search=1Chr.25.6">1 Chron. 25:6</a>), 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, <a class="bibleref" title="1Tim.2.8" href="/passage/?search=1Tim.2.8">1 Tim. 2:8</a>.</p>

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<p>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 (<a class="bibleref" title="1Chr.6.44" href="/passage/?search=1Chr.6.44">1 Chron. 6:44</a>), 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 <a class="bibleref" title="1Chr.25.3" href="/passage/?search=1Chr.25.3">1 Chron. 25:3</a>; Shimei, mentioned <a class="bibleref" title="1Chr.25.17" href="/passage/?search=1Chr.25.17">1 Chron. 25:17</a>; is supposed to have been the sixth], and Heman fourteen, in all twenty-four (who were named, <a class="bibleref" title="1Chr.25.2-1Chr.25.4" href="/passage/?search=1Chr.25.2-1Chr.25.4">1 Chron. 25:2-4</a>), 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.</p>
<p class="tab-1">I. 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, <i>ward against ward</i>, 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, <a class="bibleref" title="1Chr.25.8" href="/passage/?search=1Chr.25.8">1 Chron. 25:8</a>. Small and great, teachers and scholars, stand alike before God, who goes not according to our rules of distinction and precedency. See <a class="bibleref" title="Matt.20.23" href="/passage/?search=Matt.20.23">Matt. 20:23</a>.</p>
<p class="tab-1">II. 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, <i>lastly</i>, Romamti-ezer, the tenth of Heman. See how God increased some and preferred the younger before the elder.</p>
<p class="tab-1">III. Each of these had in his chorus the number of twelve, called <i>their sons and their brethren</i>, 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.</p>

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<p>Observe, I. 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 <i>the keys to the kingdom of heaven</i> committed to them (<a class="bibleref" title="Matt.16.19" href="/passage/?search=Matt.16.19">Matt. 16:19</a>), that they may admit, and exclude, according to the law of Christ.</p>
<p class="tab-1">II. Of several of those that were called to this service, it is taken notice of that they were <i>mighty men of valour</i> (<a class="bibleref" title="1Chr.26.6" href="/passage/?search=1Chr.26.6">1 Chron. 26:6</a>), <i>strong men</i> (<a class="bibleref" title="1Chr.26.7" href="/passage/?search=1Chr.26.7">1 Chron. 26:7</a>), <i>able men</i> (<a class="bibleref" title="1Chr.26.8" href="/passage/?search=1Chr.26.8">1 Chron. 26:8</a>), and one of them that he was a <i>wise counsellor</i> (<a class="bibleref" title="1Chr.26.14" href="/passage/?search=1Chr.26.14">1 Chron. 26:14</a>), who probably, when he had <i>used this office of a deacon well</i> and given proofs of more than ordinary wisdom, <i>purchased to himself a good degree</i>, and was preferred from the gate to the council-board, <a class="bibleref" title="1Tim.3.13" href="/passage/?search=1Tim.3.13">1 Tim. 3:13</a>. 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.</p>
<p class="tab-1">III. 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 <i>sons</i> (<a class="bibleref" title="1Chr.26.5" href="/passage/?search=1Chr.26.5">1 Chron. 26:5</a>), <i>for God blessed him</i>. 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, <a class="bibleref" title="1Tim.3.4,1Tim.3.5" href="/passage/?search=1Tim.3.4,1Tim.3.5"><span class="bibleref" title="1Tim.3.4">1 Tim. 3:4</span>, <span class="bibleref" title="1Tim.3.5">5</span></a>. <i>I have kept thy law</i>, says David, and <i>this I had because I kept thy precepts</i>, <a class="bibleref" title="Ps.119.55,Ps.119.56" href="/passage/?search=Ps.119.55,Ps.119.56"><span class="bibleref" title="Ps.119.55">Ps. 119:55</span>, <span class="bibleref" title="Ps.119.56">56</span></a>.</p>
<p class="tab-1">IV. It is said of one here that <i>though he was not the first-born his father made him the chief</i> (<a class="bibleref" title="1Chr.26.10" href="/passage/?search=1Chr.26.10">1 Chron. 26:10</a>), 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, <a class="bibleref" title="Deut.21.16,Deut.21.17" href="/passage/?search=Deut.21.16,Deut.21.17"><span class="bibleref" title="Deut.21.16">Deut. 21:16</span>, <span class="bibleref" title="Deut.21.17">17</span></a>), but in this service, which required personal qualifications.</p>
<p class="tab-1">V. 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, <a class="bibleref" title="1Chr.26.13" href="/passage/?search=1Chr.26.13">1 Chron. 26:13</a>. It is not said that they were cast into twenty-four courses, as before; but here are the names of about twenty-four (<a class="bibleref" title="1Chr.26.1-1Chr.26.11" href="/passage/?search=1Chr.26.1-1Chr.26.11">1 Chron. 26:1-11</a>), and the posts assigned are twenty-four, <a class="bibleref" title="1Chr.26.17,1Chr.26.18" href="/passage/?search=1Chr.26.17,1Chr.26.18"><span class="bibleref" title="1Chr.26.17">1 Chron. 26:17</span>, <span class="bibleref" title="1Chr.26.18">18</span></a>. 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, <a class="bibleref" title="Rev.21.12" href="/passage/?search=Rev.21.12">Rev. 21:12</a>.</p>

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<p>Observe, 1. There were <i>treasures of the house of God</i>. 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 <i>treasures of the house of God</i>. 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 <i>treasures of wisdom and knowledge</i>, and <i>unsearchable riches</i>. 2. There were <i>treasures of dedicated things</i>, dedicated mostly <i>out of the spoils won in battle</i> (<a class="bibleref" title="1Chr.26.27" href="/passage/?search=1Chr.26.27">1 Chron. 26:27</a>), as a grateful acknowledgment of the divine protection. Abraham gave Melchisedec the <i>tenth of the spoils</i> <a class="bibleref" title="Heb.7.4" href="/passage/?search=Heb.7.4">Heb. 7:4</a>. In Moses’s time the officers of the army, when they returned victorious, brought of their spoils an <i>oblation to the Lord</i>, <a class="bibleref" title="Num.31.50" href="/passage/?search=Num.31.50">Num. 31:50</a>. 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, <a class="bibleref" title="1Chr.26.28" href="/passage/?search=1Chr.26.28">1 Chron. 26:28</a>. 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 (<a class="bibleref" title="1Chr.26.20,1Chr.26.26" href="/passage/?search=1Chr.26.20,1Chr.26.26"><span class="bibleref" title="1Chr.26.20">1 Chron. 26:20</span>, <span class="bibleref" title="1Chr.26.26">26</span></a>), whose business it was to keep them, that neither <i>moth nor rust</i> might <i>corrupt them</i>, nor <i>thieves break through and steal</i>, 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.</p>

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<p>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 <i>in all business of the Lord</i>, and <i>in the service of the kings</i>, <a class="bibleref" title="1Chr.26.30" href="/passage/?search=1Chr.26.30">1 Chron. 26:30</a> and again <a class="bibleref" title="1Chr.26.32" href="/passage/?search=1Chr.26.32">1 Chron. 26:32</a>. 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, <a class="bibleref" title="1Chr.26.30,1Chr.26.32" href="/passage/?search=1Chr.26.30,1Chr.26.32"><span class="bibleref" title="1Chr.26.30">1 Chron. 26:30</span>, <span class="bibleref" title="1Chr.26.32">32</span></a>. 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 (<a class="bibleref" title="1Chr.26.31" href="/passage/?search=1Chr.26.31">1 Chron. 26:31</a>), that is, the last year of his reign. We should be so much the more industrious to do good <i>as we can see the day approaching</i>. If we live to enjoy the fruit of our labours, grudge it not to those that shall come after us.</p>

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<p>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, <a class="bibleref" title="2Sam.23.8-2Sam.23.39,1Chr.11.10-1Chr.11.47" href="/passage/?search=2Sam.23.8-2Sam.23.39,1Chr.11.10-1Chr.11.47"><span class="bibleref" title="2Sam.23.8-2Sam.23.39">2 Sam. 23:8-39</span>; <span class="bibleref" title="1Chr.11.10-1Chr.11.47">1 Chron. 11:10-47</span></a> 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 <i>a chief priest</i>, <a class="bibleref" title="1Chr.27.5" href="/passage/?search=1Chr.27.5">1 Chron. 27:5</a>. But, <i>cohen</i> signifying both a <i>priest</i> and a <i>prince</i>, it might better be translated here <i>a chief ruler</i>, or (as in the margin) <i>a principal officer</i>. Dodai had Mikloth (<a class="bibleref" title="1Chr.27.4" href="/passage/?search=1Chr.27.4">1 Chron. 27:4</a>) either for his substitute when he was absent or infirm, or for his successor when he was dead. Benaiah had his son under him, <a class="bibleref" title="1Chr.27.6" href="/passage/?search=1Chr.27.6">1 Chron. 27:6</a>. Asahel had his son after him (<a class="bibleref" title="1Chr.27.7" href="/passage/?search=1Chr.27.7">1 Chron. 27:7</a>), 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. <i>Let not him that girdeth on the harness boast as he that puts it off</i>.</p>

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<p>We have here an account,</p>
<p class="tab-1">I. 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 <i>the king as supreme, but unto governors under him</i> (<a class="bibleref" title="1Pet.2.13,1Pet.2.14" href="/passage/?search=1Pet.2.13,1Pet.2.14"><span class="bibleref" title="1Pet.2.13">1 Pet. 2:13</span>, <span class="bibleref" title="1Pet.2.14">14</span></a>), the princes that decree justice. Of Benjamin was Jaaziel the son of Abner, <a class="bibleref" title="1Chr.27.21" href="/passage/?search=1Chr.27.21">1 Chron. 27:21</a>. 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.</p>
<p class="tab-1">II. Of the numbering of the people, <a class="bibleref" title="1Chr.27.23,1Chr.27.24" href="/passage/?search=1Chr.27.23,1Chr.27.24"><span class="bibleref" title="1Chr.27.23">1 Chron. 27:23</span>, <span class="bibleref" title="1Chr.27.24">24</span></a>. 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.</p>
<p class="tab-1">III. Of the officers of the court. 1. The <i>rulers of the</i> king’s <i>substance</i> (as they are called, <a class="bibleref" title="1Chr.27.31" href="/passage/?search=1Chr.27.31">1 Chron. 27:31</a>), 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 <i>served of the field</i>, <a class="bibleref" title="Eccl.5.9" href="/passage/?search=Eccl.5.9">Eccl. 5:9</a>. 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, <a class="bibleref" title="2Kgs.25.12" href="/passage/?search=2Kgs.25.12">2 Kgs. 25:12</a>. 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, <a class="bibleref" title="1Chr.27.32" href="/passage/?search=1Chr.27.32">1 Chron. 27:32</a>. 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. <a class="bibleref" title="Ps.119.24" href="/passage/?search=Ps.119.24">Ps. 119:24</a>; <i>Thy testimonies are my delight and my counsellors</i>.</p>

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<p>A great deal of service David had done in his day, had <i>served his generation according to the will of God</i>, <a class="bibleref" title="Acts.13.36" href="/passage/?search=Acts.13.36">Acts 13:36</a>. 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 <a class="bibleref" title="1Kgs.1.1" href="/passage/?search=1Kgs.1.1">1 Kgs. 1:1</a>; 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.</p>
<p class="tab-1">I. He summoned all the great men to attend him, that he might take leave of them all together, <a class="bibleref" title="1Chr.28.1" href="/passage/?search=1Chr.28.1">1 Chron. 28:1</a>. Thus Moses did (<a class="bibleref" title="Deut.31.28" href="/passage/?search=Deut.31.28">Deut. 31:28</a>), and Joshua, <a class="bibleref" title="1Chr.23.2,1Chr.24.1" href="/passage/?search=1Chr.23.2,1Chr.24.1"><span class="bibleref" title="1Chr.23.2">1 Chron. 23:2</span>; <span class="bibleref" title="1Chr.24.1">24:1</span></a>. 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.</p>
<p class="tab-1">II. 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 <i>stood up upon his feet</i> (<a class="bibleref" title="1Chr.28.2" href="/passage/?search=1Chr.28.2">1 Chron. 28:2</a>), 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 <i>major singulis</i>—<i>greater than any individual among them</i>, yet <i>minor universis</i>—<i>less than the whole of them together</i>. 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 <i>servants</i> (<a class="bibleref" title="1Chr.21.3" href="/passage/?search=1Chr.21.3">1 Chron. 21:3</a>), but now he calls them his <i>brethren</i>, whom he loved, his people, whom he took care of, not his servants, whom he had command of: <i>Hear me, my brethren, and my people</i>. 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.</p>
<p class="tab-1">III. He declared the purpose he had formed to build a temple for God, and God’s disallowing that purpose, <a class="bibleref" title="1Chr.28.2,1Chr.28.3" href="/passage/?search=1Chr.28.2,1Chr.28.3"><span class="bibleref" title="1Chr.28.2">1 Chron. 28:2</span>, <span class="bibleref" title="1Chr.28.3">3</span></a>. This he had signified to Solomon before, <a class="bibleref" title="1Chr.22.7,1Chr.22.8" href="/passage/?search=1Chr.22.7,1Chr.22.8"><span class="bibleref" title="1Chr.22.7">1 Chron. 22:7</span>, <span class="bibleref" title="1Chr.22.8">8</span></a>. <i>A house of rest for the ark</i> is here said to be <i>a house of rest for the footstool of our God</i>; 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, <a class="bibleref" title="Isa.6.1" href="/passage/?search=Isa.6.1">Isa. 6:1</a>. We poor worms do but <i>worship at his footstool</i> <a class="bibleref" title="Ps.99.5,Ps.132.7" href="/passage/?search=Ps.99.5,Ps.132.7"><span class="bibleref" title="Ps.99.5">Ps. 99:5</span>; <span class="bibleref" title="Ps.132.7">132:7</span></a>. 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, <a class="bibleref" title="Acts.9.31" href="/passage/?search=Acts.9.31">Acts 9:31</a>.</p>
<p class="tab-1">IV. He produced his own title first, and then Solomon’s, to the crown; both were undoubtedly <i>jure divino</i>—<i>divine</i>. 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, <a class="bibleref" title="1Chr.28.4,1Chr.28.5" href="/passage/?search=1Chr.28.4,1Chr.28.5"><span class="bibleref" title="1Chr.28.4">1 Chron. 28:4</span>, <span class="bibleref" title="1Chr.28.5">5</span></a>. No right of primogeniture is pretended. <i>Detur digniori, non seniori</i>—<i>It went by worth, not by age</i>. 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, <a class="bibleref" title="Gen.49.10" href="/passage/?search=Gen.49.10">Gen. 49:10</a>. 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, <a class="bibleref" title="1Chr.2.9" href="/passage/?search=1Chr.2.9">1 Chron. 2:9</a>. Perhaps so had Boaz, Obed, and Jesse. Yet “<i>God chose the house of my father</i>.” 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. 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.</p>
<p class="tab-1">V. He opened to them God’s gracious purposes concerning Solomon (<a class="bibleref" title="1Chr.28.6,1Chr.28.7" href="/passage/?search=1Chr.28.6,1Chr.28.7"><span class="bibleref" title="1Chr.28.6">1 Chron. 28:6</span>, <span class="bibleref" title="1Chr.28.7">7</span></a>): <i>I have chosen him to be my son</i>. Thus he declares the decree, that the Lord had said to Solomon, as a type of Christ, <i>Thou art my son</i> (<a class="bibleref" title="Ps.2.7" href="/passage/?search=Ps.2.7">Ps. 2:7</a>), the son of my love; for he was called <i>Jedidiah</i>, 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. <i>He shall build my house</i>. Christ is both the founder and the foundation of the gospel temple. 2. <i>I will establish his kingdom for ever</i>. This must have its accomplishment in the kingdom of the Messiah, which shall continue in his hands through all the ages of time (<a class="bibleref" title="Isa.9.7,Luke.1.33" href="/passage/?search=Isa.9.7,Luke.1.33"><span class="bibleref" title="Isa.9.7">Isa. 9:7</span>; <span class="bibleref" title="Luke.1.33">Luke 1:33</span></a>) 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: <i>If he be constant to do my commandments, as at this day</i>. 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.</p>
<p class="tab-1">VI. He charged them to adhere stedfastly to God and their duty, <a class="bibleref" title="1Chr.28.8" href="/passage/?search=1Chr.28.8">1 Chron. 28:8</a>. Observe, 1. The matter for this charge: <i>Keep, and seek for all the commandments of the Lord your God</i>. 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 <a class="bibleref" title="1Tim.5.21,2Tim.4.1" href="/passage/?search=1Tim.5.21,2Tim.4.1"><span class="bibleref" title="1Tim.5.21">1 Tim. 5:21</span>; <span class="bibleref" title="2Tim.4.1">2 Tim. 4:1</span></a>. 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.</p>
<p class="tab-1">VII. He concluded with a charge to Solomon himself, <a class="bibleref" title="1Chr.28.9,1Chr.28.10" href="/passage/?search=1Chr.28.9,1Chr.28.10"><span class="bibleref" title="1Chr.28.9">1 Chron. 28:9</span>, <span class="bibleref" title="1Chr.28.10">10</span></a>. 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,</p>
<p class="tab-1">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. <i>Thy own friend, and thy father’s friend, forsake not</i>. 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.</p>
<p class="tab-1">2. The arguments to enforce this charge.</p>
<p class="tab-1">(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, <a class="bibleref" title="Prov.25.3" href="/passage/?search=Prov.25.3">Prov. 25:3</a>. We must <i>therefore</i> be sincere, because, if we deal deceitfully, God sees it, and cannot be imposed upon; we must <i>therefore</i> 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. <i>If we seek him diligently, he will be found of us</i>, and that is enough to make us happy, <a class="bibleref" title="Heb.11.6" href="/passage/?search=Heb.11.6">Heb. 11:6</a>. 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,</p>
<p class="tab-1">(2.) One argument peculiar to Solomon (<a class="bibleref" title="1Chr.28.10" href="/passage/?search=1Chr.28.10">1 Chron. 28:10</a>): “<i>Thou art to build a house for the sanctuary</i>; therefore seek and serve God, that that work may be done from a good principle, in a right manner, and may be accepted.”</p>
<p class="tab-1">3. The means prescribed in order hereunto, and they are prescribed to us all. (1.) Caution: <i>Take heed</i>; beware of every thing that looks like, or leads to, that which is evil. (2.) Courage: <i>Be strong, and do it</i>. We cannot do our work as we should unless we put on resolution, and fetch in strength from divine grace.</p>

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<p>We may here observe,</p>
<p class="tab-1">I. 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 <i>provoke one another to love and to good works</i>, 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 (<a class="bibleref" title="1Chr.29.2" href="/passage/?search=1Chr.29.2">1 Chron. 29:2</a>): <i>I have prepared with all my might</i>, 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, <a class="bibleref" title="1Chr.22.14" href="/passage/?search=1Chr.22.14">1 Chron. 22:14</a>), 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 (<a class="bibleref" title="1Chr.29.4,1Chr.29.5" href="/passage/?search=1Chr.29.4,1Chr.29.5"><span class="bibleref" title="1Chr.29.4">1 Chron. 29:4</span>, <span class="bibleref" title="1Chr.29.5">5</span></a>), 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 (<a class="bibleref" title="Ps.26.8" href="/passage/?search=Ps.26.8">Ps. 26:8</a>) 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 (<a class="bibleref" title="1Chr.29.5" href="/passage/?search=1Chr.29.5">1 Chron. 29:5</a>): <i>And who then is willing to concentrate his service this day unto the Lord</i>? (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 <i>fill our hands to the Lord</i>, 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. <i>Who is willing</i>? Now let him show it.</p>
<p class="tab-1">II. 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, <i>They offered willingly</i>, <a class="bibleref" title="1Chr.29.6" href="/passage/?search=1Chr.29.6">1 Chron. 29:6</a>. So he said who knew their hearts. Nay, they offered <i>with a perfect heart</i>, from a good principle and with a sincere respect to the glory of God, <a class="bibleref" title="1Chr.29.9" href="/passage/?search=1Chr.29.9">1 Chron. 29:9</a>. How generous they were appears by the sum total of the contributions, <a class="bibleref" title="1Chr.29.7" href="/passage/?search=1Chr.29.7">1 Chron. 29:7</a>. They gave like themselves, like princes, like princes of Israel. And a pleasant day’s work it was; for, 1. <i>The people rejoiced</i>, 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. <i>David rejoiced with great joy</i> 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. <i>Lord, now let thou thy servant depart in peace</i>.</p>

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<p>We have here,</p>
<p class="tab-1">I. The solemn address which David made to God upon occasion of the noble subscriptions of the princes towards the building of the temple (<a class="bibleref" title="1Chr.29.10" href="/passage/?search=1Chr.29.10">1 Chron. 29:10</a>): <i>Wherefore David blessed the Lord</i>, not only alone in his closet, but <i>before all the congregation</i>. This I expected when we read (<a class="bibleref" title="1Chr.29.9" href="/passage/?search=1Chr.29.9">1 Chron. 29:9</a>) that <i>David rejoiced with great joy</i>; 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,</p>
<p class="tab-1">1. He adores God, and ascribes glory to him as the God of Israel, <i>blessed for ever and ever</i>. Our Lord’s prayer ends with a doxology much like this which David here begins with—<i>for thine is the kingdom, the power, and the glory</i>. 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, etc., but that his is the greatness, power, and glory, that is, he has them in and of himself, <a class="bibleref" title="1Chr.29.11" href="/passage/?search=1Chr.29.11">1 Chron. 29:11</a>. 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 <i>greatness</i>; his greatness is immense and incomprehensible; and all others are little, are nothing, in comparison of him. His is the <i>power</i>, 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 <i>glory</i>; 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 <i>victory</i>; 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 <i>majesty</i>, real and personal; with him is terrible majesty, inexpressible and inconceivable. (2.) His sovereign dominion, as rightful owner and possessor of all: “<i>All that is in the heaven, and in the earth, is thine</i>, and at thy disposal, by the indisputable right of creation, and as supreme ruler and commander of all: <i>thine is the kingdom</i>, 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 <i>God of Israel our father</i>, <a class="bibleref" title="1Chr.29.10,Ps.68.35" href="/passage/?search=1Chr.29.10,Ps.68.35"><span class="bibleref" title="1Chr.29.10">1 Chron. 29:10</span>; <span class="bibleref" title="Ps.68.35">Ps. 68:35</span></a>.</p>
<p class="tab-1">2. He acknowledges with thankfulness the grace of God enabling them to contribute so cheerfully towards the building of the temple (<a class="bibleref" title="1Chr.29.13,1Chr.29.14" href="/passage/?search=1Chr.29.13,1Chr.29.14"><span class="bibleref" title="1Chr.29.13">1 Chron. 29:13</span>, <span class="bibleref" title="1Chr.29.14">14</span></a>): <i>Now therefore, our God, we thank thee</i>. 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. <i>Does he</i> therefore <i>thank that servant</i>? <a class="bibleref" title="Luke.17.9" href="/passage/?search=Luke.17.9">Luke 17:9</a>. No: but that servant has a great deal of reason to thank him. He thanks God that they were <i>able to offer so willingly</i>. 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 <i>both to will and to do</i>; and it is in the day of his power that his people are made willing, <a class="bibleref" title="Ps.110.3" href="/passage/?search=Ps.110.3">Ps. 110:3</a>. (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.</p>
<p class="tab-1">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 (<a class="bibleref" title="1Chr.29.14" href="/passage/?search=1Chr.29.14">1 Chron. 29:14</a>): <i>Who am I, and what is my people</i>? 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: <i>Who am I, O Lord</i>? for (<a class="bibleref" title="1Chr.29.15" href="/passage/?search=1Chr.29.15">1 Chron. 29:15</a>) <i>we are strangers before thee, and sojourners</i>, poor despicable creatures. Angels in heaven are at home there; saints on earth are but strangers here: <i>Our days on the earth are as a shadow</i>. 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 <i>days on the earth are as a shadow</i>, 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: <i>There is no abiding</i>, Heb. <i>no expectation</i>. 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, <i>Lord</i>, says he, <i>of thy own have we given thee</i> (<a class="bibleref" title="1Chr.29.14" href="/passage/?search=1Chr.29.14">1 Chron. 29:14</a>), and again (<a class="bibleref" title="1Chr.29.16" href="/passage/?search=1Chr.29.16">1 Chron. 29:16</a>), <i>It cometh of thy hand, and is all thy own</i>. “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.” <i>Let him that glories</i> therefore <i>glory in the Lord</i>.</p>
<p class="tab-1">4. He appeals to God concerning his own sincerity in what he did, <a class="bibleref" title="1Chr.29.17" href="/passage/?search=1Chr.29.17">1 Chron. 29:17</a>. It is a great satisfaction to a good man to think that God <i>tries the heart</i> and <i>has pleasure in uprightness</i>, that, whoever may misinterpret or contemn it, he is acquainted with and approves of the <i>way of the righteous</i>. 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.</p>
<p class="tab-1">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 <i>the God of Abraham, Isaac, and Jacob</i>, 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 (<a class="bibleref" title="1Chr.29.18" href="/passage/?search=1Chr.29.18">1 Chron. 29:18</a>) 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;” <i>establish</i> their hearts, so the <i>margin</i>. “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 (<a class="bibleref" title="1Chr.29.19" href="/passage/?search=1Chr.29.19">1 Chron. 29:19</a>), <i>Give him a perfect heart</i>. He had charged him (<a class="bibleref" title="1Chr.28.9" href="/passage/?search=1Chr.28.9">1 Chron. 28:9</a>) to serve God <i>with a perfect heart</i>; 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, <i>give him a perfect heart</i>, not only in general <i>to keep thy commandments</i>, but in particular <i>to build the palace</i>, 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.</p>
<p class="tab-1">II. 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 (<i>Now bless the Lord your God</i>, <a class="bibleref" title="1Chr.29.20" href="/passage/?search=1Chr.29.20">1 Chron. 29:20</a>), which accordingly they did, by <i>bowing down their heads</i>, a gesture of adoration. Whoever is the mouth of the congregation, those only have the benefit who join with him, not by <i>bowing down the head</i> so much as by <i>lifting up the soul</i>. 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 (<a class="bibleref" title="1Chr.29.21" href="/passage/?search=1Chr.29.21">1 Chron. 29:21</a>), 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, <a class="bibleref" title="1Chr.29.22" href="/passage/?search=1Chr.29.22">1 Chron. 29:22</a>. 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 <i>anointed him to the Lord</i>. 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.</p>

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<p>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.</p>
<p class="tab-1">I. Here is Solomon rising (<a class="bibleref" title="1Chr.29.23" href="/passage/?search=1Chr.29.23">1 Chron. 29:23</a>): <i>Solomon sat on the throne of the Lord</i>. Not his throne which he prepared in the heavens, but the throne of Israel is called <i>the throne of the Lord</i> 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, <a class="bibleref" title="1Sam.12.12" href="/passage/?search=1Sam.12.12">1 Sam. 12:12</a>. 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 <i>the throne of the Lord</i>. Solomon’s kingdom typified the kingdom of the Messiah, and his is indeed <i>the throne of the Lord</i>; for the Father judgeth no man, but hath committed all judgment to him; hence he calls him <i>his King</i>, <a class="bibleref" title="Ps.2.6" href="/passage/?search=Ps.2.6">Ps. 2:6</a>. Being set on the <i>throne of the Lord</i>, 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: <i>All Israel obeyed him</i>, that is, were ready to swear allegiance to him (<a class="bibleref" title="1Chr.29.23" href="/passage/?search=1Chr.29.23">1 Chron. 29:23</a>), the <i>princes and mighty men</i>, and even <i>the sons of David</i>, 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 <i>submitted themselves to him</i>. 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. <i>They submitted themselves</i> (Heb. <i>They gave the hand under Solomon</i>), 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: <i>The Lord magnified Solomon exceedingly</i>, <a class="bibleref" title="1Chr.29.25" href="/passage/?search=1Chr.29.25">29:25</a>. 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.</p>
<p class="tab-1">II. 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.</p>
<p class="tab-1">1. He gives a summary account of the years of his reign, <a class="bibleref" title="1Chr.29.26,1Chr.29.27" href="/passage/?search=1Chr.29.26,1Chr.29.27"><span class="bibleref" title="1Chr.29.26">1 Chron. 29:26</span>, <span class="bibleref" title="1Chr.29.27">27</span></a>. He reigned forty years, as did Moses, Othniel, Deborah, Gideon, Eli, Samuel, and Saul, who were before him, and Solomon after him.</p>
<p class="tab-1">2. He gives a short account of his death (<a class="bibleref" title="1Chr.29.28" href="/passage/?search=1Chr.29.28">1 Chron. 29:28</a>), that he died <i>full of days, riches, and honour</i>; 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 <i>full of days, riches, and honour</i>; 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 (<a class="bibleref" title="Ps.49.15" href="/passage/?search=Ps.49.15">Ps. 49:15</a>), <i>God shall receive me</i>, and (<a class="bibleref" title="Ps.23.4" href="/passage/?search=Ps.23.4">Ps. 23:4</a>), <i>Thou art with me</i>. 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.</p>
<p class="tab-1">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, <a class="bibleref" title="1Chr.29.29" href="/passage/?search=1Chr.29.29">1 Chron. 29:29</a>. <i>There</i> was related what was observable in his government at home and his wars abroad, <i>the times</i>, that is, the events of <i>the times, that went over him</i>, <a class="bibleref" title="1Chr.29.29,1Chr.29.30" href="/passage/?search=1Chr.29.29,1Chr.29.30"><span class="bibleref" title="1Chr.29.29">29:29</span>, <span class="bibleref" title="1Chr.29.30">30</span></a>. 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.</p>

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<p>Here is, I. 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, <i>Jacob have I loved—not of works, lest any man should boast</i>.</p>
<p class="tab-1">II. 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 <i>evil in the sight of the Lord</i>, and was cut off, in the beginning of his days, by a stroke of divine vengeance: The <i>Lord slew him</i>, <a class="bibleref" title="1Chr.2.3" href="/passage/?search=1Chr.2.3">1 Chron. 2:3</a>. His next brother, Onan, was no better, and fared no better. Here is Tamar, with whom Judah, her father-in-law, committed incest, <a class="bibleref" title="1Chr.2.4" href="/passage/?search=1Chr.2.4">1 Chron. 2:4</a>. And here is Achan, called <i>Achar—a troubler</i>, that troubled Israel by taking of the accursed thing, <a class="bibleref" title="1Chr.2.7" href="/passage/?search=1Chr.2.7">1 Chron. 2:7</a>. 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, <a class="bibleref" title="1Kgs.4.31" href="/passage/?search=1Kgs.4.31">1 Kgs. 4:31</a>. 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, <a class="bibleref" title="1Chr.2.10,1Chr.2.11" href="/passage/?search=1Chr.2.10,1Chr.2.11"><span class="bibleref" title="1Chr.2.10">1 Chron. 2:10</span>, <span class="bibleref" title="1Chr.2.11">11</span></a>.</p>
<p class="tab-1">III. The family of Jesse, of which a particularly account is kept for the sake of David, and the Son of David, who is <i>a rod out of the stem of Jesse</i>, <a class="bibleref" title="Isa.11.1" href="/passage/?search=Isa.11.1">Isa. 11:1</a>. 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.</p>

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<p>We had an account of David’s sons, <a class="bibleref" title="2Sam.3.2-2Sam.3.5,2Sam.5.14-2Sam.5.16" href="/passage/?search=2Sam.3.2-2Sam.3.5,2Sam.5.14-2Sam.5.16"><span class="bibleref" title="2Sam.3.2-2Sam.3.5">2 Sam. 3:2-5</span>; <span class="bibleref" title="2Sam.5.14-2Sam.5.16">5:14-16</span></a> 1. He had many sons; and no doubt wrote as he thought, <a class="bibleref" title="Ps.127.5" href="/passage/?search=Ps.127.5">Ps. 127:5</a>. <i>Happy is the man that hath his quiver full of</i> 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 <a class="bibleref" title="Luke.3.31" href="/passage/?search=Luke.3.31">Luke 3:31</a>. 4. Here are two Elishamas, and two Eliphelets, <a class="bibleref" title="1Chr.3.6,1Chr.3.8" href="/passage/?search=1Chr.3.6,1Chr.3.8"><span class="bibleref" title="1Chr.3.6">1 Chron. 3:6</span>, <span class="bibleref" title="1Chr.3.8">8</span></a>. 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 (<a class="bibleref" title="1Chr.3.9" href="/passage/?search=1Chr.3.9">1 Chron. 3:9</a>), 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, <i>Father, because it seemed good unto thee</i>.</p>

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<p>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, <a class="bibleref" title="Luke.3.31" href="/passage/?search=Luke.3.31">Luke 3:31</a> 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 <i>the son of Salathiel</i>, but appearing here to be his grandson (<a class="bibleref" title="1Chr.3.17-1Chr.3.19" href="/passage/?search=1Chr.3.17-1Chr.3.19">1 Chron. 3:17-19</a>), which is usual in scripture. Belshazzar is called <i>Nebuchadnezzar’s son</i>, but was his grandson. Salathiel is said to be <i>the son</i> 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 <i>the signet God plucked from his right hand</i> (<a class="bibleref" title="Jer.22.24" href="/passage/?search=Jer.22.24">Jer. 22:24</a>), and in his room Zerubbabel was placed, and therefore God saith to him (<a class="bibleref" title="Hag.2.23" href="/passage/?search=Hag.2.23">Hag. 2:23</a>), <i>I will make thee as a signet</i>. The posterity of Zerubbabel here bear not the same names that they do in the genealogies (<a class="bibleref" title="Matt.1.1-Matt.1.17,Luke.3.23-Luke.3.38" href="/passage/?search=Matt.1.1-Matt.1.17,Luke.3.23-Luke.3.38"><span class="bibleref" title="Matt.1.1-Matt.1.17">Matt. 1:1-17</span>; <span class="bibleref" title="Luke.3.23-Luke.3.38">Luke 3:23-38</span></a>), 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, <i>He is the king Messiah, who is to be revealed</i>, and some of the Jewish writers give this reason, because it is said (<a class="bibleref" title="Dan.7.13" href="/passage/?search=Dan.7.13">Dan. 7:13</a>), the son of man came <i>gnim gnanani—with the clouds of heaven</i>. 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.</p>

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<p>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 <a class="bibleref" title="1Chr.4.8" href="/passage/?search=1Chr.4.8">1 Chron. 4:8</a>. Here is,</p>
<p class="tab-1">I. The reason of his name: his mother gave him the name with this reason, <i>Because I bore him with sorrow</i>, <a class="bibleref" title="1Chr.4.9" href="/passage/?search=1Chr.4.9">1 Chron. 4:9</a>. All children are borne with sorrow (for the sentence upon the woman is, <i>In sorrow shalt thou bring forth children</i>), but some with much more sorrow than others. Usually the sorrow in bearing is afterwards forgotten <i>for joy that the child is born</i>; 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 <i>few days and full of trouble</i>. 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, <a class="bibleref" title="1Tim.5.4" href="/passage/?search=1Tim.5.4">1 Tim. 5:4</a>.</p>
<p class="tab-1">II. The eminence of his character: <i>He was more honourable than his brethren</i>, 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, <a class="bibleref" title="Ps.90.15" href="/passage/?search=Ps.90.15">Ps. 90:15</a>. We are not told upon what account he was <i>more honourable than his brethren</i>, 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 <i>the families of the scribes dwelt at Jabez</i> (<a class="bibleref" title="1Chr.2.55" href="/passage/?search=1Chr.2.55">1 Chron. 2:55</a>), 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.</p>
<p class="tab-1">III. 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,</p>
<p class="tab-1">1. To whom he prayed, not to any of the gods of the Gentiles; no, he <i>called on the God of Israel</i>, 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.</p>
<p class="tab-1">2. What was the nature of his prayer. (1.) As the <i>margin</i> reads it, it was a solemn vow—<i>If thou wilt bless me indeed, etc</i>. and then the sense is imperfect, but may easily be filled up from Jacob’s vow, or some such like—<i>then thou shalt be my God</i>. 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 <i>text</i> reads it, it was the language of a most ardent and affectionate desire: <i>O that thou wouldst bless me</i>!</p>
<p class="tab-1">3. What was the matter of his prayer. Four things he prayed for:—(1.) That God would bless him indeed: “That, <i>blessing, thou wilt bless me</i>, bless me greatly with manifold and abundant blessings.” Perhaps he had an eye to the promise God made to Abraham (<a class="bibleref" title="Gen.22.17" href="/passage/?search=Gen.22.17">Gen. 22:17</a>), <i>In blessing, I will bless thee</i>. “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 <i>hands might be sufficient for him</i>, <a class="bibleref" title="Deut.33.7" href="/passage/?search=Deut.33.7">Deut. 33:7</a>; but Jabez expects not that this can be the case, unless he have <i>God’s</i> 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 <i>Jabez</i> indeed, <i>a man of sorrow</i>: in the original there is an allusion to his name. <i>Father in heaven, deliver me from evil</i>.</p>
<p class="tab-1">4. What was the success of his prayer: <i>God granted him that which he requested</i>, 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 <i>more honourable than his brethren</i>. God was of old always ready to hear prayer, and <i>his ear is not yet heavy</i>.</p>

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<p>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, <a class="bibleref" title="1Chr.4.14" href="/passage/?search=1Chr.4.14">1 Chron. 4:14</a>. There was a valley where they lived which was, from them, called <i>the valley of craftsmen</i>. 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 (<a class="bibleref" title="1Chr.4.18" href="/passage/?search=1Chr.4.18">1 Chron. 4:18</a>), 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 <i>father of the house of those that wrought fine linen</i>, <a class="bibleref" title="1Chr.4.21" href="/passage/?search=1Chr.4.21">1 Chron. 4:21</a>. 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 <i>father of those that wrought fine linen</i>, as before the flood Jubal is said to be <i>the father of musicians</i> and Jabal of <i>shepherds</i>, etc. 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 <i>dominion in Moab</i>, but were now in <i>servitude in Babylon</i>, <a class="bibleref" title="1Chr.4.22,1Chr.4.23" href="/passage/?search=1Chr.4.22,1Chr.4.23"><span class="bibleref" title="1Chr.4.22">1 Chron. 4:22</span>, <span class="bibleref" title="1Chr.4.23">23</span></a>. (1.) It was found among the <i>ancient things</i> that they had the <i>dominion in Moab</i>. 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 <i>dwelt with the king for his work</i>, 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 <i>Israelites</i> that would dwell among <i>plants and hedges</i> rather than be at the pains to return to Canaan.</p>

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<p>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, <a class="bibleref" title="1Chr.4.38" href="/passage/?search=1Chr.4.38">1 Chron. 4:38</a>. Of this tribe it is said that they <i>increased greatly</i>, but <i>not like the children of Judah</i>, <a class="bibleref" title="1Chr.4.27" href="/passage/?search=1Chr.4.27">1 Chron. 4:27</a>. Those whom God increases ought to be thankful, though they see others that are more increased. Here observe, 1. The cities allotted them (<a class="bibleref" title="1Chr.4.28" href="/passage/?search=1Chr.4.28">1 Chron. 4:28</a>), of which see <a class="bibleref" title="Josh.19.1-Josh.19.9" href="/passage/?search=Josh.19.1-Josh.19.9">Josh. 19:1-9</a> When it is said that they were theirs <i>unto the reign of David</i> (<a class="bibleref" title="1Chr.4.31" href="/passage/?search=1Chr.4.31">1 Chron. 4:31</a>) 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 <i>the entrance of Gedor</i>, inhabited by the posterity of accursed Ham (<a class="bibleref" title="1Chr.4.40" href="/passage/?search=1Chr.4.40">1 Chron. 4:40</a>), 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 <i>the land was quiet</i>; 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 <i>appoints the bounds of our habitation</i>. (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, <a class="bibleref" title="1Chr.4.42,1Chr.4.43" href="/passage/?search=1Chr.4.42,1Chr.4.43"><span class="bibleref" title="1Chr.4.42">1 Chron. 4:42</span>, <span class="bibleref" title="1Chr.4.43">43</span></a>. 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 (<a class="bibleref" title="Gen.49.7" href="/passage/?search=Gen.49.7">Gen. 49:7</a>): 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 <i>dwell there unto this day</i> (<a class="bibleref" title="1Chr.4.43" href="/passage/?search=1Chr.4.43">1 Chron. 4:43</a>), by which it should seem they escaped the calamities of the captivity. Providence sometimes sends those out of trouble that are designed for preservation.</p>

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<p>We have here an extract out of the genealogies,</p>
<p class="tab-1">I. Of the tribe of Reuben, where we have,</p>
<p class="tab-1">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 <i>not to excel</i>, <a class="bibleref" title="Gen.49.4" href="/passage/?search=Gen.49.4">Gen. 49:4</a>. 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, <a class="bibleref" title="Heb.11.21,Gen.48.15,Gen.48.22" href="/passage/?search=Heb.11.21,Gen.48.15,Gen.48.22"><span class="bibleref" title="Heb.11.21">Heb. 11:21</span>; <span class="bibleref" title="Gen.48.15">Gen. 48:15</span>, <span class="bibleref" title="Gen.48.22">22</span></a>), 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, <a class="bibleref" title="Gen.49.10" href="/passage/?search=Gen.49.10">Gen. 49:10</a>. Of him came the chief ruler, David first, and, in the fulness of time, Messiah the Prince, <a class="bibleref" title="Mic.5.2" href="/passage/?search=Mic.5.2">Mic. 5:2</a>. This honour was secured to Judah, though the birthright was Joseph’s; and, having this, he needed not envy Joseph the double portion.</p>
<p class="tab-1">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, <a class="bibleref" title="1Chr.5.4-1Chr.5.6" href="/passage/?search=1Chr.5.4-1Chr.5.6">1 Chron. 5:4-6</a>. Perhaps he is mentioned as prince of the Reubenites at that time because he did not do his part to prevent the captivity.</p>
<p class="tab-1">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, <a class="bibleref" title="1Chr.5.9,1Chr.5.10" href="/passage/?search=1Chr.5.9,1Chr.5.10"><span class="bibleref" title="1Chr.5.9">1 Chron. 5:9</span>, <span class="bibleref" title="1Chr.5.10">10</span></a>. 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, <a class="bibleref" title="Exod.23.30" href="/passage/?search=Exod.23.30">Exod. 23:30</a>.</p>
<p class="tab-1">II. Of the tribe of Gad. Some great families of that tribe are here named (<a class="bibleref" title="1Chr.5.12" href="/passage/?search=1Chr.5.12">1 Chron. 5:12</a>), seven that were the children of Abihail, whose pedigree is carried upwards from the son to the father (<a class="bibleref" title="1Chr.5.14,1Chr.5.15" href="/passage/?search=1Chr.5.14,1Chr.5.15"><span class="bibleref" title="1Chr.5.14">1 Chron. 5:14</span>, <span class="bibleref" title="1Chr.5.15">15</span></a>), as that <a class="bibleref" title="1Chr.5.4,1Chr.5.5" href="/passage/?search=1Chr.5.4,1Chr.5.5"><span class="bibleref" title="1Chr.5.4">1 Chron. 5:4</span>, <span class="bibleref" title="1Chr.5.5">5</span></a>, 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 <a class="bibleref" title="2Kgs.15.29,2Kgs.15.31" href="/passage/?search=2Kgs.15.29,2Kgs.15.31"><span class="bibleref" title="2Kgs.15.29">2 Kgs. 15:29</span>, <span class="bibleref" title="2Kgs.15.31">31</span></a>. 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, <i>We have Abraham to our father</i>. 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.</p>

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<p>The heads of the half-tribe of Manasseh, that were seated on the other side Jordan, are named here, <a class="bibleref" title="1Chr.5.23,1Chr.5.24" href="/passage/?search=1Chr.5.23,1Chr.5.24"><span class="bibleref" title="1Chr.5.23">1 Chron. 5:23</span>, <span class="bibleref" title="1Chr.5.24">24</span></a>. 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,</p>
<p class="tab-1">I. In a glorious victory over the Hagarites, so the Ishmaelites were now called, to remind them that they were <i>the sons of the bond-woman</i>, that was <i>cast out</i>. We are not told when this victory was obtained: whether it be the same with that of the Reubenites (which is said <a class="bibleref" title="1Chr.5.10" href="/passage/?search=1Chr.5.10">1 Chron. 5:10</a> to be <i>in the days of Saul</i>), 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,</p>
<p class="tab-1">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, <a class="bibleref" title="1Chr.5.18" href="/passage/?search=1Chr.5.18">1 Chron. 5:18</a>. 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!</p>
<p class="tab-1">2. What course they took to engage God for them: They <i>cried to God</i>, and <i>put their trust in him</i>, <a class="bibleref" title="1Chr.5.20" href="/passage/?search=1Chr.5.20">1 Chron. 5:20</a>. Now they acted as Israelites indeed. (1.) As the seed of believing Abraham, they <i>put their trust in God</i>. 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 <a class="bibleref" title="Deut.20.15" href="/passage/?search=Deut.20.15">Deut. 20:15</a>. They depended on God’s providence to give them success. (2.) As the seed of praying Jacob, <i>they cried unto God</i>, especially <i>in the battle</i>, when perhaps, at first, they were in danger of being overpowered. See the like done, <a class="bibleref" title="2Chr.13.14" href="/passage/?search=2Chr.13.14">2 Chron. 13:14</a>. 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.</p>
<p class="tab-1">3. We are told what success they had: <i>God was entreated of them</i>, 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 (<a class="bibleref" title="1Chr.5.22" href="/passage/?search=1Chr.5.22">1 Chron. 5:22</a>), took 100,000 prisoners, enriched themselves greatly with the spoil, and settled themselves in their country (<a class="bibleref" title="1Chr.5.21,1Chr.5.22" href="/passage/?search=1Chr.5.21,1Chr.5.22"><span class="bibleref" title="1Chr.5.21">1 Chron. 5:21</span>, <span class="bibleref" title="1Chr.5.22">22</span></a>), and all this <i>because the war was of God</i>, 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.</p>
<p class="tab-1">II. 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 <i>transgressed against the God of their fathers</i>, <a class="bibleref" title="1Chr.5.25" href="/passage/?search=1Chr.5.25">1 Chron. 5:25</a>. 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 <i>a husband to them</i>, and no marvel that his jealousy burnt like fire when they <i>went a whoring after other gods</i>. Justly is a bill of divorce given to the adulteress. <i>God stirred up the spirit of the kings of Assyria</i>, 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 <i>root them out</i>, <a class="bibleref" title="1Chr.5.26" href="/passage/?search=1Chr.5.26">1 Chron. 5:26</a>. 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.</p>

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<p>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, <i>as polluted, put from the priesthood</i>, and forbidden to eat of the holy things, <a class="bibleref" title="Ezra.2.62,Ezra.2.63" href="/passage/?search=Ezra.2.62,Ezra.2.63"><span class="bibleref" title="Ezra.2.62">Ezra 2:62</span>, <span class="bibleref" title="Ezra.2.63">63</span></a>. It is but very little that is here recorded of the genealogies of this sacred tribe. I. The first fathers of it are here named twice, <a class="bibleref" title="1Chr.6.1,1Chr.6.16" href="/passage/?search=1Chr.6.1,1Chr.6.16"><span class="bibleref" title="1Chr.6.1">1 Chron. 6:1</span>, <span class="bibleref" title="1Chr.6.16">16</span></a>. 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 <i>figures of him that was to come</i>, 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, <a class="bibleref" title="1Chr.6.4-1Chr.6.15" href="/passage/?search=1Chr.6.4-1Chr.6.15">1 Chron. 6:4-15</a>. 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 <i>bringing in of a better hope</i>. 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 (<a class="bibleref" title="1Chr.6.10" href="/passage/?search=1Chr.6.10">1 Chron. 6:10</a>), <i>He it is that executed the priest’s office in the temple that Solomon built</i>. It is supposed that this was that Azariah who bravely opposed the presumption of king Uzziah when he invaded the priest’s office (<a class="bibleref" title="2Chr.26.17,2Chr.26.18" href="/passage/?search=2Chr.26.17,2Chr.26.18"><span class="bibleref" title="2Chr.26.17">2 Chron. 26:17</span>, <span class="bibleref" title="2Chr.26.18">18</span></a>), 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 <i>execute it</i>; 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 (<a class="bibleref" title="1Chr.6.9" href="/passage/?search=1Chr.6.9">1 Chron. 6:9</a>), 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, <a class="bibleref" title="1Chr.6.29,1Chr.6.30" href="/passage/?search=1Chr.6.29,1Chr.6.30"><span class="bibleref" title="1Chr.6.29">1 Chron. 6:29</span>, <span class="bibleref" title="1Chr.6.30">30</span></a>.</p>

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<p>We have here an account of the Levites’ cities. They are here called their <i>castles</i> (<a class="bibleref" title="1Chr.6.54" href="/passage/?search=1Chr.6.54">1 Chron. 6:54</a>), 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, <a class="bibleref" title="Josh.21.1-Josh.21.45" href="/passage/?search=Josh.21.1-Josh.21.45">Josh. 21:1-45</a> 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. <i>Sarum</i> and <i>Salisbury, Salop</i> and <i>Shrewsbury</i>, are more unlike than <i>Hilen</i> (<a class="bibleref" title="1Chr.6.58" href="/passage/?search=1Chr.6.58">1 Chron. 6:58</a>) and <i>Holon</i> (<a class="bibleref" title="Josh.21.15" href="/passage/?search=Josh.21.15">Josh. 21:15</a>), <i>Ashan</i> (<a class="bibleref" title="1Chr.6.59" href="/passage/?search=1Chr.6.59">1 Chron. 6:59</a>) and <i>Ain</i> (<a class="bibleref" title="Josh.21.16" href="/passage/?search=Josh.21.16">Josh. 21:16</a>), <i>Alemeth</i> (<a class="bibleref" title="1Chr.6.60" href="/passage/?search=1Chr.6.60">1 Chron. 6:60</a>) and <i>Almon</i> (<a class="bibleref" title="Josh.21.18" href="/passage/?search=Josh.21.18">Josh. 21:18</a>); and time changes names. We are only to observe that in this appointment of cities for the Levites God took care, 1. For the accomplishment of dying Jacob’s prediction concerning this tribe, that it should be <i>scattered in Israel</i>, <a class="bibleref" title="Gen.49.7" href="/passage/?search=Gen.49.7">Gen. 49:7</a>. 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’. 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. <i>Let him that is taught in the word communicate to him that teacheth</i>, and do it cheerfully.</p>

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<p>We have here a short view given us,</p>
<p class="tab-1">I. Of the tribe of Issachar, whom Jacob had compared to a <i>strong ass, couching between two burdens</i> (<a class="bibleref" title="Gen.49.14" href="/passage/?search=Gen.49.14">Gen. 49:14</a>), an industrious tribe, that minded their country business very closely and <i>rejoiced in their tents</i>, <a class="bibleref" title="Deut.33.18" href="/passage/?search=Deut.33.18">Deut. 33:18</a>. 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, <i>men of might</i> (<a class="bibleref" title="1Chr.7.2,1Chr.7.5" href="/passage/?search=1Chr.7.2,1Chr.7.5"><span class="bibleref" title="1Chr.7.2">1 Chron. 7:2</span>, <span class="bibleref" title="1Chr.7.5">5</span></a>), <i>chief men</i>, <a class="bibleref" title="1Chr.7.3" href="/passage/?search=1Chr.7.3">1 Chron. 7:3</a>. 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, <a class="bibleref" title="2Sam.24.1-2Sam.24.25" href="/passage/?search=2Sam.24.1-2Sam.24.25">2 Sam. 24:1-25</a> But I rather think it refers to some other computation that was made, perhaps among themselves, because it is said (<a class="bibleref" title="1Chr.27.24" href="/passage/?search=1Chr.27.24">1 Chron. 27:24</a>) that that account was not inserted in the chronicles of king David, it having offended God.</p>
<p class="tab-1">II. 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 <i>mighty men of valour</i>, <a class="bibleref" title="1Chr.7.7,1Chr.7.9,1Chr.7.11" href="/passage/?search=1Chr.7.7,1Chr.7.9,1Chr.7.11"><span class="bibleref" title="1Chr.7.7">1 Chron. 7:7</span>, <span class="bibleref" title="1Chr.7.9">9</span>, <span class="bibleref" title="1Chr.7.11">11</span></a>. <i>Benjamin shall ravin as a wolf</i>, <a class="bibleref" title="Gen.49.27" href="/passage/?search=Gen.49.27">Gen. 49:27</a>. 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 (<a class="bibleref" title="1Chr.7.12" href="/passage/?search=1Chr.7.12">1 Chron. 7:12</a>) of Hushim the sons of Aher. The sons of Dan are said to be <i>Hushim</i> (<a class="bibleref" title="Gen.46.23" href="/passage/?search=Gen.46.23">Gen. 46:23</a>), and therefore some read Aher appellatively, <i>Hushim</i>—the <i>sons of another</i> (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.</p>
<p class="tab-1">III. Of the tribe of Naphtali, <a class="bibleref" title="1Chr.7.13" href="/passage/?search=1Chr.7.13">1 Chron. 7:13</a>. The first fathers only of that tribe are named, the very same that we shall find, <a class="bibleref" title="Gen.46.24" href="/passage/?search=Gen.46.24">Gen. 46:24</a>; only that <i>Shillem</i> there is <i>Shallum</i> here. None of their descendents are named, perhaps because their genealogies were lost.</p>
<p class="tab-1">IV. Of the tribe of Manasseh, that part of it which was seated within Jordan; for of the other part we had some account before, <a class="bibleref" title="1Chr.5.23-1Chr.5.26" href="/passage/?search=1Chr.5.23-1Chr.5.26">1 Chron. 5:23-26</a> Of this tribe observe, 1. That one of them married an Aramitess, that is, a Syrian, <a class="bibleref" title="1Chr.7.14" href="/passage/?search=1Chr.7.14">1 Chron. 7:14</a>. 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, <a class="bibleref" title="1Chr.7.15" href="/passage/?search=1Chr.7.15">1 Chron. 7:15</a>. 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 (<a class="bibleref" title="1Chr.7.17" href="/passage/?search=1Chr.7.17">1 Chron. 7:17</a>), who perhaps is the same with that Bedan who is mentioned as one of Israel’s deliverers, <a class="bibleref" title="1Sam.12.11" href="/passage/?search=1Sam.12.11">1 Sam. 12:11</a>. Jair perhaps, who was of Manasseh (<a class="bibleref" title="Judg.10.3" href="/passage/?search=Judg.10.3">Jdg. 10:3</a>), was the man.</p>

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<p>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 <i>in the books of the kings of Israel and Judah</i> (<a class="bibleref" title="1Chr.9.1" href="/passage/?search=1Chr.9.1">1 Chron. 9:1</a>), according as they were given in by the several tribes, each observing what method they thought fit. Hence some <i>as</i>cend, others <i>de</i>secnd; some have <i>numbers</i> affixed, others <i>places</i>; 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 <i>Jasher, Jeshurun—just ones</i>, and <i>the memory of the just is blessed</i>. 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 (<a class="bibleref" title="1Chr.8.6" href="/passage/?search=1Chr.8.6">1 Chron. 8:6</a>), in the preceding verse of one Gera (<a class="bibleref" title="1Chr.8.5" href="/passage/?search=1Chr.8.5">1 Chron. 8:5</a>) and (<a class="bibleref" title="1Chr.8.8" href="/passage/?search=1Chr.8.8">1 Chron. 8:8</a>) of one that descended from him, that <i>begat children in the country of Moab</i>, which inclines me to think it was that Ehud who was the second of the judges of Israel; for he is said to be <i>the son of Gera</i> and <i>a Benjamite</i> (<a class="bibleref" title="Judg.3.15" href="/passage/?search=Judg.3.15">Jdg. 3:15</a>), 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 <i>drove away the inhabitants of Gath</i> (<a class="bibleref" title="1Chr.8.13" href="/passage/?search=1Chr.8.13">1 Chron. 8:13</a>), perhaps those that had slain the Ephraimites (<a class="bibleref" title="1Chr.7.21" href="/passage/?search=1Chr.7.21">1 Chron. 7:21</a>) or their posterity, by way of reprisal: and one of those that did this piece of justice was named <i>Beriah</i> too, that name in which the memorial of that injury was preserved. 6. Particular notice is taken of those that <i>dwelt in Jerusalem</i> (<a class="bibleref" title="1Chr.8.28" href="/passage/?search=1Chr.8.28">1 Chron. 8:28</a> and again <a class="bibleref" title="1Chr.8.32" href="/passage/?search=1Chr.8.32">1 Chron. 8:32</a>), 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 (<a class="bibleref" title="Neh.11.2" href="/passage/?search=Neh.11.2">Neh. 11:2</a>) <i>the people blessed those that willingly offered themselves to dwell at Jerusalem</i>, 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.</p>

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<p>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, <a class="bibleref" title="1Chr.8.33" href="/passage/?search=1Chr.8.33">1 Chron. 8:33</a>. His pedigree is carried higher <a class="bibleref" title="1Sam.9.1" href="/passage/?search=1Sam.9.1">1 Sam. 9:1</a>; only there Kish is said to be <i>the son of Abiel</i>, here <i>of Ner</i>. He was in truth the son of Ner but the grandson of Abiel, as appears by <a class="bibleref" title="1Sam.14.51" href="/passage/?search=1Sam.14.51">1 Sam. 14:51</a>; where it is said that <i>Ner was the son of Abiel</i>, 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. 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, <a class="bibleref" title="1Sam.20.15,1Sam.20.23,1Sam.20.42" href="/passage/?search=1Sam.20.15,1Sam.20.23,1Sam.20.42"><span class="bibleref" title="1Sam.20.15">1 Sam. 20:15</span>, <span class="bibleref" title="1Sam.20.23">23</span>, <span class="bibleref" title="1Sam.20.42">42</span></a>. 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 <i>mighty men of valour</i>, <a class="bibleref" title="1Chr.8.40" href="/passage/?search=1Chr.8.40">1 Chron. 8:40</a>. 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.</p>

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<p><a class="bibleref" title="1Chr.9.1" href="/passage/?search=1Chr.9.1">1 Chron. 9:1</a> looks back upon the foregoing genealogies, and tells us they were gathered out of <i>the books of the kings of Israel and Judah</i>, 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 <i>carried away to Babylon for their transgression</i>. 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 (<a class="bibleref" title="1Chr.9.2" href="/passage/?search=1Chr.9.2">1 Chron. 9:2</a>) because with those of Judah and Benjamin there were many of Ephraim and Manasseh, and the other ten tribes (<a class="bibleref" title="1Chr.9.3" href="/passage/?search=1Chr.9.3">1 Chron. 9:3</a>), 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 <i>children of Judah and of Israel</i> should be <i>gathered together and come up out of the land</i> (<a class="bibleref" title="Hos.1.11" href="/passage/?search=Hos.1.11">Hos. 1:11</a>), and that they should be one nation again, <a class="bibleref" title="Ezek.37.22" href="/passage/?search=Ezek.37.22">Ezek. 37:22</a>. 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 <i>chief of the fathers</i> (<a class="bibleref" title="1Chr.9.9" href="/passage/?search=1Chr.9.9">1 Chron. 9:9</a>), who ought to be remembered with honour, as Israelites indeed. 2. The priests, <a class="bibleref" title="1Chr.9.10" href="/passage/?search=1Chr.9.10">1 Chron. 9:10</a>. 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 <i>the ruler of the house of God</i> (<a class="bibleref" title="1Chr.9.11" href="/passage/?search=1Chr.9.11">1 Chron. 9:11</a>) 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 <i>very able men for the service of the house of God</i>, <a class="bibleref" title="1Chr.9.13" href="/passage/?search=1Chr.9.13">1 Chron. 9:13</a>. 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, <i>able ministers of the New Testament</i>, <a class="bibleref" title="2Cor.3.6" href="/passage/?search=2Cor.3.6">2 Cor. 3:6</a>. 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 <i>mighty men of valour</i>.</p>

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<p>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.</p>
<p class="tab-1">I. 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.</p>
<p class="tab-1">II. 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, <a class="bibleref" title="1Chr.9.22" href="/passage/?search=1Chr.9.22">1 Chron. 9:22</a>. 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.</p>
<p class="tab-1">III. The most of them dwelt at Jerusalem (<a class="bibleref" title="1Chr.9.34" href="/passage/?search=1Chr.9.34">1 Chron. 9:34</a>), yet there were some that dwelt in the villages (<a class="bibleref" title="1Chr.9.16,1Chr.9.22" href="/passage/?search=1Chr.9.16,1Chr.9.22"><span class="bibleref" title="1Chr.9.16">1 Chron. 9:16</span>, <span class="bibleref" title="1Chr.9.22">22</span></a>), because, it may be, there was not yet room for them in Jerusalem. However they were employed in the service of the tabernacle (<a class="bibleref" title="1Chr.9.25" href="/passage/?search=1Chr.9.25">1 Chron. 9:25</a>): <i>They were to come after seven days from time to time</i>. They had their week’s attendance in their turns.</p>
<p class="tab-1">IV. Many of the Levites were employed as porters at the gates of the house of God, four chief porters (<a class="bibleref" title="1Chr.9.26" href="/passage/?search=1Chr.9.26">1 Chron. 9:26</a>), and, under them, others, to the number of 212, <a class="bibleref" title="1Chr.9.22" href="/passage/?search=1Chr.9.22">1 Chron. 9:22</a>. They had the oversight of the gates (<a class="bibleref" title="1Chr.9.23" href="/passage/?search=1Chr.9.23">1 Chron. 9:23</a>), were keepers of the <i>thresholds</i>, as in the margin (<a class="bibleref" title="1Chr.9.19" href="/passage/?search=1Chr.9.19">1 Chron. 9:19</a>), and keepers of the entry. This seemed a mean office; and yet David would rather have it than <i>dwell in the tents of wickedness</i>, <a class="bibleref" title="Ps.84.10" href="/passage/?search=Ps.84.10">Ps. 84:10</a>. Their office was, 1. To open the doors of God’s house every morning (<a class="bibleref" title="1Chr.9.27" href="/passage/?search=1Chr.9.27">1 Chron. 9:27</a>) 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.</p>
<p class="tab-1">V. Here is one Phinehas, a son of Eleazar, that is said to be a <i>ruler over them in time past</i> (<a class="bibleref" title="1Chr.9.20" href="/passage/?search=1Chr.9.20">1 Chron. 9:20</a>), not the famous high priest of that name, but (as is supposed) an eminent Levite, of whom it is here said that <i>the Lord was with him</i>, or (as the Chaldee reads it) <i>the Word of the Lord was his helper</i>—the eternal Word, who is <i>Jehovah, the mighty one on whom help is laid</i>.</p>
<p class="tab-1">VI. It is said of some of them that, because the charge was upon them, <i>they lodged round about the house of God</i>, <a class="bibleref" title="1Chr.9.27" href="/passage/?search=1Chr.9.27">1 Chron. 9:27</a>. 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.</p>
<p class="tab-1">VII. Every one knew his charge. Some were entrusted with the plate, the ministering vessels, to bring them in and out by tale, <a class="bibleref" title="1Chr.9.28" href="/passage/?search=1Chr.9.28">1 Chron. 9:28</a>. Others were appointed to prepare the fine flour, wine, oil, etc., <a class="bibleref" title="1Chr.9.29" href="/passage/?search=1Chr.9.29">1 Chron. 9:29</a>. Others, that were priests, made up the holy anointing oil, <a class="bibleref" title="1Chr.9.30" href="/passage/?search=1Chr.9.30">1 Chron. 9:30</a>. Others took care of the meat-offerings, <a class="bibleref" title="1Chr.9.31" href="/passage/?search=1Chr.9.31">1 Chron. 9:31</a>. Others of the show-bread, <a class="bibleref" title="1Chr.9.32" href="/passage/?search=1Chr.9.32">1 Chron. 9:32</a>. 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.</p>
<p class="tab-1">VIII. The singers <i>were employed in that work day and night</i>, <a class="bibleref" title="1Chr.9.33" href="/passage/?search=1Chr.9.33">1 Chron. 9:33</a>. They were the <i>chief fathers of the Levites</i> 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 <i>rest not day nor night</i> from praising God, <a class="bibleref" title="Rev.4.8" href="/passage/?search=Rev.4.8">Rev. 4:8</a>. <i>Blessed are those that dwell in thy house; they will be still praising thee</i>.</p>

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<p><a class="bibleref" title="1Chr.9.35-1Chr.9.44" href="/passage/?search=1Chr.9.35-1Chr.9.44">1 Chron. 9:35-44</a> are the very same with <a class="bibleref" title="1Chr.8.29-1Chr.8.38" href="/passage/?search=1Chr.8.29-1Chr.8.38">1 Chron. 8:29-38</a>, giving an account of the ancestors of Saul and the posterity of Jonathan. <i>There</i> it is the conclusion of the genealogy of Benjamin; <i>here</i> 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, <a class="bibleref" title="1Chr.9.34" href="/passage/?search=1Chr.9.34">1 Chron. 9:34</a> (<i>These dwelt in Jerusalem</i>), cast his eye on the same words, <a class="bibleref" title="1Chr.8.28" href="/passage/?search=1Chr.8.28">1 Chron. 8:28</a>. (<i>These dwelt in Jerusalem</i>), 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, <i>Redundans non nocet</i>—<i>Redundancies do no harm</i>.</p>

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<p class="tab-1">In common things repetition is thought needless and nauseous; but, in sacred things, <i>precept must be upon precept and line upon line. To me</i>, says the apostle, <i>to write the same things is not grievous, but for you it is safe</i>, <a class="bibleref" title="Phil.3.1" href="/passage/?search=Phil.3.1">Phil. 3:1</a>. 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 <i>vain repetitions</i>. 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, 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. 2. It is still of use, that <i>out of the mouth of two witnesses every word may be established</i>, and, being inculcated, may be remembered. The penman of these books is supposed to be Ezra, that <i>ready scribe in the law of the Lord</i>, <a class="bibleref" title="Ezra.7.6" href="/passage/?search=Ezra.7.6">Ezra 7:6</a>. It is a groundless story of that apocryphal writer (<a rel="apocrypha" class="bibleref" title="2Esd.14.21" href="http://www.biblegateway.com/passage/?search=2Esd.14.21">2 Esdr. 14:21</a>) 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 <i>words of days</i>—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 <a class="bibleref" title="2Chr.5.9" href="/passage/?search=2Chr.5.9">2 Chron. 5:9</a>; <i>there it is unto this day</i>, which must have been written before the destruction of the temple. The LXX. calls it a book <b><i>Paraleipomenon</i></b>—of <i>things left</i>, 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, I. A collection of sacred genealogies, from Adam to David: and they are none of those which the apostle calls <i>endless genealogies</i>, but have their use and end in Christ, <a class="bibleref" title="1Chr.1.1" href="/passage/?search=1Chr.1.1">1 Chron. 1:1</a>-<a class="bibleref" title="1Chr.9.44" href="/passage/?search=1Chr.9.44">9:44</a> Divers little passages of history are here inserted which we had not before. II. 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, <a class="bibleref" title="1Chr.10.1" href="/passage/?search=1Chr.10.1">1 Chron. 10:1</a>-<a class="bibleref" title="1Chr.21.30" href="/passage/?search=1Chr.21.30">21:30</a> III. An original account of the settlement David made of the ecclesiastical affairs, and the preparation he made for the building of the temple, <a class="bibleref" title="1Chr.22.1" href="/passage/?search=1Chr.22.1">1 Chron. 22:1</a>-<a class="bibleref" title="1Chr.29.30" href="/passage/?search=1Chr.29.30">29:30</a> These are <i>words of days</i>, 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 <i>days</i>; for a little time often gives a great turn, and yet all time is nothing to eternity.</p>

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<p>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.</p>
<p class="tab-1">I. He prefaces this discourse with a note of regard: “<i>Moreover, brethren, I would not that you should be ignorant</i>. 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.</p>
<p class="tab-1">II. He specifies some of their privileges. He begins, 1. With their deliverance from Egypt: “<i>Our fathers</i>, that is, the ancestors of us Jews, were <i>under the cloud, and all passed through the sea</i>. 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, <a class="bibleref" title="Ps.105.39" href="/passage/?search=Ps.105.39">Ps. 105:39</a>. 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. 2. They had sacraments like ours. (1.) <i>They were all baptized unto Moses in the cloud, and in the sea</i> (<a class="bibleref" title="1Cor.10.2" href="/passage/?search=1Cor.10.2">1 Cor. 10:2</a>), 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. (2.) <i>They did all eat of the same spiritual meat, and drink of the same spiritual drink</i>, 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: <i>With many of them God was not well pleased; for they were overthrown in the wilderness</i>, <a class="bibleref" title="1Cor.10.5" href="/passage/?search=1Cor.10.5">1 Cor. 10:5</a>. Note, Men may enjoy many and great spiritual privileges in this world, and yet come short of eternal life. Many of those <i>who were baptized unto Moses in the cloud and sea</i>, 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 <i>root of the matter</i> be in us.</p>

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<p>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.</p>
<p class="tab-1">I. He prefaces his argument with an appeal to their own reason and judgment: “<i>I speak to wise men, judge you what I say</i>, <a class="bibleref" title="1Cor.10.15" href="/passage/?search=1Cor.10.15">1 Cor. 10:15</a>. 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.</p>
<p class="tab-1">II. He lays down his argument from the Lord’s supper: <i>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</i>? Isa. 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? Isa. 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, <i>epulum ex oblatis</i>. 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. <i>Because the bread is one, we, being many, are one body, for we are made partakers of one bread</i>, or loaf (<a class="bibleref" title="1Cor.10.17" href="/passage/?search=1Cor.10.17">1 Cor. 10:17</a>), 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.</p>
<p class="tab-1">III. He confirms this from the Jewish worship and customs: <i>Behold Israel after the flesh: are not those who eat of the sacrifices partakers of the altar</i>, 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.</p>
<p class="tab-1">IV. 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, 2. He proves that the eating of it as a part of a heathen sacrifice was, (1.) A partaking with them in their idolatry. <i>It was having fellowship with devils</i>, 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: <i>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</i>, <a class="bibleref" title="1Cor.10.21" href="/passage/?search=1Cor.10.21">1 Cor. 10:21</a>. 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.</p>
<p class="tab-1">V. He warns them, upon the whole, against such idolatry, by signifying to them that God is a jealous God (<a class="bibleref" title="1Cor.10.22" href="/passage/?search=1Cor.10.22">1 Cor. 10:22</a>): <i>Do we provoke the Lord to jealousy? Are we stronger than he</i>? 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>I am a jealous God</i>. 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, <a class="bibleref" title="Deut.32.16" href="/passage/?search=Deut.32.16">Deut. 32:16</a>. 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 <i>who can stand before him when he is angry</i>? <a class="bibleref" title="Nah.1.6" href="/passage/?search=Nah.1.6">Nah. 1:6</a>. 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. Isa. 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.</p>

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<p>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,</p>
<p class="tab-1">I. 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. <i>He must not seek his own only, but his neighbour’s wealth</i>. 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.</p>
<p class="tab-1">II. He tells them that what was <i>sold in the shambles they might eat without asking questions</i>. 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; <i>for the earth is the Lord’s, and the fulness thereof</i> (<a class="bibleref" title="1Cor.10.26" href="/passage/?search=1Cor.10.26">1 Cor. 10:26</a>), 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. <i>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</i>, <a class="bibleref" title="1Tim.4.4,1Tim.4.5" href="/passage/?search=1Tim.4.4,1Tim.4.5"><span class="bibleref" title="1Tim.4.4">1 Tim. 4:4</span>, <span class="bibleref" title="1Tim.4.5">5</span></a>. <i>To the pure all things are pure</i>, <a class="bibleref" title="Titus.1.15" href="/passage/?search=Titus.1.15">Titus 1:15</a>. 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.</p>
<p class="tab-1">III. He adds that if they were invited by any heathen acquaintances to a feast, <i>they might go, and eat what was set before them, without asking questions</i> (<a class="bibleref" title="1Cor.10.27" href="/passage/?search=1Cor.10.27">1 Cor. 10:27</a>), <i>nay, though</i> 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.</p>
<p class="tab-1">IV. 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: <i>Eat not, for his sake that showed it, and for conscience’ sake</i>. 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: <i>For the earth is the Lord’s</i>. 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.</p>
<p class="tab-1">V. 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 (<a class="bibleref" title="Rom.14.16" href="/passage/?search=Rom.14.16">Rom. 14:16</a>), <i>Let not your good be evil spoken of</i>. Note, Christians should take care not to use their liberty to the hurt of others, nor their own reproach.</p>
<p class="tab-1">VI. The apostle takes occasion from this discourse to lay down a rule for Christians’ conduct, and apply it to this particular case (<a class="bibleref" title="1Cor.10.31,1Cor.10.32" href="/passage/?search=1Cor.10.31,1Cor.10.32"><span class="bibleref" title="1Cor.10.31">1 Cor. 10:31</span>, <span class="bibleref" title="1Cor.10.32">32</span></a>), 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, <i>whether Jew, or Gentile, or the church</i>, <a class="bibleref" title="1Cor.10.32" href="/passage/?search=1Cor.10.32">1 Cor. 10:32</a>. 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.</p>
<p class="tab-1">VII. He presses all upon them by his own example: <i>Even as I please all men</i> (or study to do it) <i>in all things</i> (that I lawfully can), <i>not seeking my own profit, but that of many, that they may be saved</i>, <a class="bibleref" title="1Cor.10.33" href="/passage/?search=1Cor.10.33">1 Cor. 10:33</a>. 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.</p>

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<p>Paul, having answered the cases put to him, proceeds in this chapter to the redress of grievances. The <a class="bibleref" title="Rom.11.1" href="/passage/?search=Rom.11.1">Rom. 11:1</a> 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: <i>Be ye followers of me, as I also am of Christ</i> (<a class="bibleref" title="Rom.11.1" href="/passage/?search=Rom.11.1">Rom. 11:1</a>), fitly closes his argument; and the way of speaking in the <a class="bibleref" title="Rom.11.2" href="/passage/?search=Rom.11.2">Rom. 11:2</a> 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,</p>
<p class="tab-1">I. How he prefaces it. He begins with a commendation of what was praiseworthy in them (<a class="bibleref" title="Rom.11.2" href="/passage/?search=Rom.11.2">Rom. 11:2</a>): <i>I praise you, that you remember me in all things, and keep the ordinances as I delivered them to you</i>. 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.</p>
<p class="tab-1">II. How he lays the foundation for his reprehension by asserting the superiority of the man over the woman: <i>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</i>. 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 tow 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, <a class="bibleref" title="Rom.11.5" href="/passage/?search=Rom.11.5">Rom. 11:5</a>. It is indeed an apostolical canon, that the women <i>should keep silence in the churches</i> (<a class="bibleref" title="1Cor.14.34,1Tim.2.12" href="/passage/?search=1Cor.14.34,1Tim.2.12"><span class="bibleref" title="1Cor.14.34">1 Cor. 14:34</span>; <span class="bibleref" title="1Tim.2.12">1 Tim. 2:12</span></a>), 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, <a class="bibleref" title="Rom.14.1-Rom.14.23" href="/passage/?search=Rom.14.1-Rom.14.23">Rom. 14:1-23</a>. 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.</p>
<p class="tab-1">III. The thing he reprehends is the woman’s praying or prophesying uncovered, or the man’s doing either covered, <a class="bibleref" title="Rom.11.4,Rom.11.5" href="/passage/?search=Rom.11.4,Rom.11.5"><span class="bibleref" title="Rom.11.4">Rom. 11:4</span>, <span class="bibleref" title="Rom.11.5">5</span></a>. 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,</p>
<p class="tab-1">IV. The reasons on which he grounds his reprehension. 1. <i>The man that prays or prophesies with his head covered dishonoureth his head</i>, namely, Christ, the head of every man (<a class="bibleref" title="Rom.11.3" href="/passage/?search=Rom.11.3">Rom. 11:3</a>), 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. <i>The woman</i>, on the other hand, <i>who prays or prophesies with her head uncovered dishonoureth her head</i>, namely, the man, <a class="bibleref" title="Rom.11.3" href="/passage/?search=Rom.11.3">Rom. 11:3</a>. 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. 2. Another reason against this conduct is that <i>the man is the image and glory of God</i>, 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, <i>is the glory of the man</i> (<a class="bibleref" title="Rom.11.7" href="/passage/?search=Rom.11.7">Rom. 11:7</a>): 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: <i>For the man was not made out of the woman, but the woman out of the man</i>, <a class="bibleref" title="Rom.11.8" href="/passage/?search=Rom.11.8">Rom. 11:8</a>. 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. 3. <i>The woman was made for the man</i>, to be his help-meet, <i>and not the man for the woman</i>. 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. 4. <i>She ought to have power on her head, because of the angels</i>. 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, <a class="bibleref" title="Gen.24.65" href="/passage/?search=Gen.24.65">Gen. 24:65</a>. Thus would the apostle have the women appear In Christian assemblies, even though they spoke there by inspiration, <i>because of the angels</i>, that is, say some, because of the evil angels. The woman <i>was first in the transgression, being deceived by the devil</i> (<a class="bibleref" title="1Tim.2.14" href="/passage/?search=1Tim.2.14">1 Tim. 2:14</a>), which increased her subjection to man, <a class="bibleref" title="Gen.3.16" href="/passage/?search=Gen.3.16">Gen. 3:16</a>. 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.</p>
<p class="tab-1">V. He thinks fit to guard his argument with a caution lest the inference be carried too far (<a class="bibleref" title="Rom.11.11,Rom.11.12" href="/passage/?search=Rom.11.11,Rom.11.12"><span class="bibleref" title="Rom.11.11">Rom. 11:11</span>, <span class="bibleref" title="Rom.11.12">12</span></a>): <i>Nevertheless, neither is the man without the woman, nor the woman without the man in the Lord</i>. They were made for one another. <i>It is not good for him to be alone</i> (<a class="bibleref" title="Gen.2.18" href="/passage/?search=Gen.2.18">Gen. 2:18</a>), 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. <i>Both were to be one flesh</i> (<a class="bibleref" title="Gen.2.24" href="/passage/?search=Gen.2.24">Gen. 2:24</a>), 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 (<a class="bibleref" title="Rom.11.12" href="/passage/?search=Rom.11.12">Rom. 11:12</a>), 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.</p>
<p class="tab-1">VI. He enforces his argument from the natural covering provided for the woman (<a class="bibleref" title="Rom.11.13-Rom.11.15" href="/passage/?search=Rom.11.13-Rom.11.15">Rom. 11:13-15</a>): “<i>Judge in yourselves</i>—consult your own reason, hearken to what nature suggests—<i>is it comely for a woman to pray to God uncovered</i>? Should there not be a distinction kept up between the sexes in wearing their hair, since nature has made one? Isa. 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.</p>
<p class="tab-1">VII. He sums up all by referring those who were contentious to the usages and customs of the churches, <a class="bibleref" title="Rom.11.16" href="/passage/?search=Rom.11.16">Rom. 11:16</a>. Custom is in a great measure the rule of decency. And the common practice of the churches is what 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.</p>

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<p>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,</p>
<p class="tab-1">I. The manner in which he introduces his charge: “<i>Now in this that I declare to you I praise you not</i>, <a class="bibleref" title="Rom.11.17" href="/passage/?search=Rom.11.17">Rom. 11:17</a>. 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. <i>They came together, not for the better, but for the worse</i>. 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.</p>
<p class="tab-1">II. He enters upon his charge against them in more particulars than one. 1. He tells them that, upon coming together, they fell into <i>divisions, schisms</i>—<b><i>schismata</i>.</b> 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. 2. He charges them not only with discord and division, but with scandalous disorder: <i>For in eating every one taketh before the other his own supper; and one is hungry, and another is drunken</i>, <a class="bibleref" title="Rom.11.21" href="/passage/?search=Rom.11.21">Rom. 11:21</a>. 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 <b><i>Agapai</i></b>, or <i>love-feasts</i>, 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.</p>
<p class="tab-1">III. The apostle lays the blame of this conduct closely on them, 1. By telling them that their conduct perfectly destroyed the purpose and use of such an institution: <i>This is not to eat the Lord’s supper</i>, <a class="bibleref" title="Rom.11.20" href="/passage/?search=Rom.11.20">Rom. 11:20</a>. 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. 2. Their conduct carried in it a contempt of God’s house, or of the church, <a class="bibleref" title="Rom.11.22" href="/passage/?search=Rom.11.22">Rom. 11:22</a>. 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.</p>

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<p>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.</p>
<p class="tab-1">I. He tells us how he came by the knowledge of it. He was not among the apostles at the first institution; but <i>he had received from the Lord what he delivered to them</i>, <a class="bibleref" title="Rom.11.23" href="/passage/?search=Rom.11.23">Rom. 11:23</a>. 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.</p>
<p class="tab-1">II. He gives us a more particular account of the institution than we meet with elsewhere. We have here an account,</p>
<p class="tab-1">1. Of the author—our Lord Jesus Christ. The king of the church only has power to institute sacraments.</p>
<p class="tab-1">2. The time of the institution: <i>It was the very night wherein he was betrayed</i>; just as he was entering on his sufferings which are therein to be commemorated.</p>
<p class="tab-1">3. The institution itself. Our Saviour took bread, and when he had given thanks, or <i>blessed</i> (as it is in <a class="bibleref" title="Matt.26.26" href="/passage/?search=Matt.26.26">Matt. 26:26</a>), <i>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</i>, <a class="bibleref" title="Rom.11.24,Rom.11.25" href="/passage/?search=Rom.11.24,Rom.11.25"><span class="bibleref" title="Rom.11.24">Rom. 11:24</span>, <span class="bibleref" title="Rom.11.25">25</span></a>. Here observe,</p>
<p class="tab-1">(1.) The materials of this sacrament; both, [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 <i>the body of the Lord</i>, 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 (<a class="bibleref" title="Matt.26.27" href="/passage/?search=Matt.26.27">Matt. 26:27</a>), 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; <i>vide</i> Lightfoot on <a class="bibleref" title="Matt.26.27" href="/passage/?search=Matt.26.27">Matt. 26:27</a>. 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. [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: <i>it is the New Testament in his blood</i>. 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.</p>
<p class="tab-1">(2.) We have here the sacramental actions, the manner in which the materials of the sacrament are to be used. [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. [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. <i>He is our life</i>, <a class="bibleref" title="Col.3.4" href="/passage/?search=Col.3.4">Col. 3:4</a>.</p>
<p class="tab-1">(3.) We have here an account of the ends of this institution. [1.] It was appointed to be done <i>in remembrance of Christ</i>, 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, <i>When this you see, remember me</i>. [2.] It was <i>to show forth Christ’s death</i>, 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.</p>
<p class="tab-1">(4.) It is moreover hinted here, concerning this ordinance, [1.] That it should be frequent: <i>As often as you eat this bread</i>, etc. 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. [2.] That it must be perpetual. It is to be celebrated <i>till the Lord shall come</i>; 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.</p>
<p class="tab-1">III. 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. 1. It is great guilt which such contract. They shall <i>be guilty of the body and blood of the Lord</i> (<a class="bibleref" title="Rom.11.27" href="/passage/?search=Rom.11.27">Rom. 11:27</a>), of violating this sacred institution, of despising his body and blood. They act as if they <i>counted the blood of the covenant, wherewith they are sanctified, an unholy thing</i>, <a class="bibleref" title="Heb.10.29" href="/passage/?search=Heb.10.29">Heb. 10:29</a>. 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. 2. It is a great hazard which they run: <i>They eat and drink judgment to themselves</i>, <a class="bibleref" title="Rom.11.29" href="/passage/?search=Rom.11.29">Rom. 11:29</a>. 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, <i>not discerning the Lord’s body</i>—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: <i>For this cause many are weak and sickly among you, and many sleep</i>. 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: <i>They were chastened of the Lord, that they should not be condemned with the world</i>, <a class="bibleref" title="Rom.11.32" href="/passage/?search=Rom.11.32">Rom. 11:32</a>. Now divine chastening is a sign of divine love: <i>Whom the Lord loveth he chasteneth</i> (<a class="bibleref" title="Heb.12.6" href="/passage/?search=Heb.12.6">Heb. 12:6</a>), 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.</p>
<p class="tab-1">IV. He points out the duty of those who would come to the Lord’s table. 1. In general: <i>Let a man examine himself</i> (<a class="bibleref" title="Rom.11.28" href="/passage/?search=Rom.11.28">Rom. 11:28</a>), 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. 2. The duty of those who were yet unpunished for their profanation of this ordinance: <i>If we would judge ourselves, we should not be judged</i>, <a class="bibleref" title="Rom.11.31" href="/passage/?search=Rom.11.31">Rom. 11:31</a>. 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 (<a class="bibleref" title="Matt.7.1" href="/passage/?search=Matt.7.1">Matt. 7:1</a>); 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.</p>
<p class="tab-1">V. He closes all with a caution against the irregularities of which they were guilty (<a class="bibleref" title="Rom.11.33,Rom.11.34" href="/passage/?search=Rom.11.33,Rom.11.34"><span class="bibleref" title="Rom.11.33">Rom. 11:33</span>, <span class="bibleref" title="Rom.11.34">34</span></a>), 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.</p>

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<p>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, <b><i>charismata</i></b> and <b><i>charis</i></b>, 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,</p>
<p class="tab-1">I. 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.</p>
<p class="tab-1">II. He puts them in the mind of the sad state out of which they had been recovered: <i>You were Gentiles, carried away to dumb idols, even as you were led</i>, <a class="bibleref" title="Rom.12.2" href="/passage/?search=Rom.12.2">Rom. 12:2</a>. 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 <i>were Gentiles</i>. 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, <a class="bibleref" title="Eph.2.12" href="/passage/?search=Eph.2.12">Eph. 2:12</a>. 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: <i>You were Gentiles</i>. 2. The conduct they were under: <i>Carried away to these dumb idols, even as you were led</i>. 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, <i>that had ears but could not hear, and mouths but could not speak</i>, <a class="bibleref" title="Ps.115.5,Ps.115.6" href="/passage/?search=Ps.115.5,Ps.115.6"><span class="bibleref" title="Ps.115.5">Ps. 115:5</span>, <span class="bibleref" title="Ps.115.6">6</span></a>. 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!</p>
<p class="tab-1">III. He shows them how they might discern those gifts that were from the Spirit of God, true spiritual gifts: <i>No man, speaking by the Spirit, calls Jesus accursed</i>. 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 <i>Horae in loc</i>.), 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 <i>no man could say Jesus was the Lord</i> (that is, live by this faith, and work miracles to prove it), <i>but it must be by the Holy Ghost</i>. 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 <i>Lord</i>, 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,</p>
<p class="tab-1">IV. 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, <a class="bibleref" title="1Cor.12.4" href="/passage/?search=1Cor.12.4">1 Cor. 12:4</a>. <i>There are diversities of gifts</i>, such as revelations, tongues, prophecy, interpretations of tongues; <i>but the same Spirit</i>. There are differences of administrations, or different offices, and officers to discharge them, different ordinances and institutions (see <a class="bibleref" title="1Cor.12.28-1Cor.12.30" href="/passage/?search=1Cor.12.28-1Cor.12.30">12:28-30</a>), but the same Lord, who appointed all, <a class="bibleref" title="1Cor.12.6" href="/passage/?search=1Cor.12.6">12:6</a>. <i>There are diversities of operations</i>, or miraculous powers, called <b><i>energemata dynameon</i></b> (<a class="bibleref" title="1Cor.12.10" href="/passage/?search=1Cor.12.10">12:10</a>), as here <b><i>energemata</i></b>, <i>but it is the same God that worketh all in all</i>. 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, <a class="bibleref" title="1Cor.12.8-1Cor.12.10" href="/passage/?search=1Cor.12.8-1Cor.12.10">12:8-10</a>. Several persons had their several gifts, some one, some another, all from and by the same Spirit. To one was given the <i>word of wisdom</i>; 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.—<i>To another the word of knowledge, by the same Spirit</i>; that is, say some, the knowledge of mysteries (<a class="bibleref" title="1Cor.2.13" href="/passage/?search=1Cor.2.13">2:13</a>): 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.—<i>To another faith, by the same Spirit</i>; 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.—<i>To another the gift of healing, by the same Spirit</i>; that is, healing the sick, either by laying on of hands, or anointing with oil, or with a bare word.—<i>To another the working of miracles</i>; the efficacies of powers, <b><i>energemata dynameon</i></b>, 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.—<i>To another prophecy</i>, 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 <a class="bibleref" title="1Cor.14.24" href="/passage/?search=1Cor.14.24">14:24</a>.—<i>To another the discerning of Spirits</i>, 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, <a class="bibleref" title="Acts.5.3" href="/passage/?search=Acts.5.3">Acts 5:3</a>.—<i>To another divers kinds of tongues</i>, or ability to speak languages by inspiration.—<i>To another the interpretation of tongues</i>, 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.</p>
<p class="tab-1">V. The end for which these gifts were bestowed: <i>The manifestation of the Spirit is given to every man to profit withal</i>, <a class="bibleref" title="Acts.12.7" href="/passage/?search=Acts.12.7">12:7</a>. 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, <a class="bibleref" title="Phil.4.17" href="/passage/?search=Phil.4.17">Phil. 4:17</a>. 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.</p>
<p class="tab-1">VI. The measure and proportion in which they are given: <i>All these worketh one and the same Spirit, dividing to every man as he will</i>. 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? Isa. 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.</p>

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<p>I. Here the apostle sums up the argument, and applies this similitude to the church of Christ, concerning which observe,</p>
<p class="tab-1">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 (<a class="bibleref" title="1Cor.12.27" href="/passage/?search=1Cor.12.27">12:27</a>): <i>Now you are the body of Christ, and members in particular</i>, 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.</p>
<p class="tab-1">2. The variety of offices instituted by Christ, and gifts or favours dispensed by him (<a class="bibleref" title="1Cor.12.28" href="/passage/?search=1Cor.12.28">12:28</a>): <i>God hath set some in the church; first, apostles</i>, the chief ministers entrusted with all the powers necessary to found a church, and make an entire revelation of God’s will. <i>Secondarily, prophets</i>, or persons enabled by inspiration, as the evangelists did. <i>Thirdly, teachers</i>, those who labour in word and doctrine, whether with pastoral charge or without it. After that, <i>miracles</i>, or miracle-workers. <i>The gifts of healing</i>, or those who had power to heal diseases; <i>helps</i>, or such as had compassion on the sick and weak, and ministered to them; <i>governments</i>, or such as had the disposal of the charitable contributions of the church, and dealt them out to the poor; <i>diversities of tongues</i>, or such as could speak divers languages. Concerning all these observe, (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. (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 <a class="bibleref" title="1Cor.14.1-1Cor.14.23" href="/passage/?search=1Cor.14.1-1Cor.14.23">14:1-23</a> 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. (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 (<a class="bibleref" title="1Cor.12.29,1Cor.12.30" href="/passage/?search=1Cor.12.29,1Cor.12.30"><span class="bibleref" title="1Cor.12.29">12:29</span>, <span class="bibleref" title="1Cor.12.30">30</span></a>): <i>Are all apostles? Are all prophets</i>? 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!</p>
<p class="tab-1">II. He closes this chapter with an advice (as the generality read it) and a hint. 1. An advice to covet the best gifts, <b><i>charismata ta kreittona</i></b>—<i>dona potiora, praestantiora</i>, 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: <b><i>zeloute</i></b>, <i>You are envious</i> at each other’s gifts. In <a class="bibleref" title="1Cor.13.4" href="/passage/?search=1Cor.13.4">13:4</a>; 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. <i>Only of pride cometh contention</i>. 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. 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.</p>

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<p>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,</p>
<p class="tab-1">I. <i>It is long suffering</i>—<b><i>makrothymei</i>.</b> 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.</p>
<p class="tab-1">II. <i>It is kind</i>—<b><i>chresteuetai</i>.</b> It is benign, bountiful; it is courteous and obliging. <i>The law of kindness is in her lips</i>; 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.</p>
<p class="tab-1">III. Charity suppresses envy: <i>It envieth not</i>; 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.</p>
<p class="tab-1">IV. Charity subdues pride and vain-glory; <i>It vaunteth not itself, is not puffed up</i>, 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, <a class="bibleref" title="Rom.12.10" href="/passage/?search=Rom.12.10">Rom. 12:10</a>. They will <i>do nothing out</i> of a spirit of contention or <i>vain-glory, but in lowliness of mind will esteem others better than themselves</i>, <a class="bibleref" title="Phil.2.3" href="/passage/?search=Phil.2.3">Phil. 2:3</a>. 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 <i>vaunteth itself</i> 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, <i>non tumultuatur—does not raise tumults</i> and disturbances. Charity calms the angry passions, instead of raising them. Others render it, <i>Non perperàm et perversè agit—It does not act insidiously with any</i>, 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.</p>
<p class="tab-1">V. Charity is careful not to pass the bounds of decency; <b><i>ouk aschemonei</i></b>—<i>it behaveth not unseemly</i>; 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.</p>
<p class="tab-1">VI. Charity is an utter enemy to selfishness: <i>Seeketh not its own</i>, 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, <i>Thou shalt love thy neighbour as thyself</i>. 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.</p>
<p class="tab-1">VII. It tempers and restrains the passions. <b><i>Ou paroxynetai</i></b>—<i>is not exasperated</i>. 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.</p>
<p class="tab-1">VIII. Charity <i>thinks no evil</i>. 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, <b><i>ou logizetai to kakon</i></b>—<i>it does not reason out</i> evil, charge guilt upon them by inference and <i>innuendo</i>, 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.</p>
<p class="tab-1">IX. The matter of its joy and pleasure is here suggested: 1. Negatively: <i>It rejoiceth not in iniquity</i>. 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! 2. Affirmatively: <i>It rejoiceth in the truth</i>, is glad of the success of the gospel, commonly called <i>the truth</i>, 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.</p>
<p class="tab-1">X. <i>It beareth all things, it endureth all things</i>, <b><i>panta stegei, panta hypomenei</i>.</b> Some read the first, <i>covers all things</i>. So the original also signifies. <i>Charity will cover a multitude of sins</i>, <a class="bibleref" title="1Pet.4.8" href="/passage/?search=1Pet.4.8">1 Pet. 4:8</a>. 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 <i>beareth all things</i>,—will pass by and put up with injuries, without indulging anger or cherishing revenge, will be patient upon provocation, and long patient, <b><i>panta hypomenei</i></b>—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!</p>
<p class="tab-1">XI. Charity believes and hopes well of others: <i>Believeth all things; hopeth all things</i>. Indeed charity does by no means destroy prudence, and, out of mere simplicity and silliness, believe every word, <a class="bibleref" title="Prov.14.15" href="/passage/?search=Prov.14.15">Prov. 14:15</a>. 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! <i>A new commandment give I to you, that you love one another, as I have loved you, that you also love one another</i>, <a class="bibleref" title="John.13.34" href="/passage/?search=John.13.34">John 13:34</a>. <i>By this shall all men know that you are my disciples</i>, <a class="bibleref" title="John.13.35" href="/passage/?search=John.13.35">John 13:35</a>. Blessed Jesus! how few of thy professed disciples are to be distinguished and marked out by this characteristic!</p>

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<p>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,</p>
<p class="tab-1">I. From its longer continuance and duration: <i>Charity never faileth</i>. 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. <i>Prophecy must fail</i>, that is, either the prediction of things to come (which is its most common sense) or the interpretation of scripture by immediate inspiration. <i>Tongues will cease</i>, 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 <i>knowledge will vanish away</i>. 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 <a class="bibleref" title="1Cor.14.6" href="/passage/?search=1Cor.14.6">1 Cor. 14:6</a>), 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; <i>it</i> shall last, when <i>they</i> shall be no more; <i>it</i> shall enter into heaven, where <i>they</i> 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.</p>
<p class="tab-1">II. He hints that these gifts are adapted only to a state of imperfection: <i>We know in part, and we prophesy in part</i>, <a class="bibleref" title="1Cor.13.9" href="/passage/?search=1Cor.13.9">1 Cor. 13:9</a>. 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.</p>
<p class="tab-1">III. 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 (<a class="bibleref" title="1Cor.13.10" href="/passage/?search=1Cor.13.10">1 Cor. 13:10</a>): <i>When that which is perfect shall come, then that which is in part shall be done away</i>. 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: 1. The present state is a state of childhood, the future that of manhood: <i>When I was a child, I spoke as a child</i> (that is, as some think, spoke with tongues), <i>I understood as a child</i>; <b><i>ephronoun</i></b>—<i>sapiebam</i> (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>I thought</i>, or reasoned, <b><i>elogizomen</i></b>, <i>as a child; but, when I became a man, I put away childish things</i>. 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. 2. Things are all dark and confused now, in comparison of what they will be hereafter: <i>Now we see through a glass darkly</i> (<b><i>en ainigmati</i></b>, <i>in a riddle</i>), <i>then face to face; now we know in part, but then we shall know as we are known</i>. 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 <i>face to face</i>; and we <i>are to know him as we are known by him</i>; 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, <i>and see him as he is</i>, <a class="bibleref" title="1John.3.2" href="/passage/?search=1John.3.2">1 John 3:2</a>. 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! <a class="bibleref" title="Ps.36.9" href="/passage/?search=Ps.36.9">Ps. 36:9</a>. 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.</p>
<p class="tab-1">IV. To sum up the excellences of charity, he prefers it not only to gifts, but to other graces, to faith and hope (<a class="bibleref" title="1Cor.13.13" href="/passage/?search=1Cor.13.13">1 Cor. 13:13</a>): <i>And now abide faith, hope, and charity; but the greatest of these is charity</i>. 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, <a class="bibleref" title="1John.4.8,1John.4.16" href="/passage/?search=1John.4.8,1John.4.16"><span class="bibleref" title="1John.4.8">1 John 4:8</span>, <span class="bibleref" title="1John.4.16">16</span></a>. 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.</p>

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<p>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,</p>
<p class="tab-1">I. With an exhortation to charity (<a class="bibleref" title="1Cor.14.1" href="/passage/?search=1Cor.14.1">1 Cor. 14:1</a>): <i>Follow after charity</i>, pursue it. The original, <b><i>diokete</i></b>, 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.”</p>
<p class="tab-1">II. He directs them which spiritual gift to prefer, from a principle of charity: “<i>Desire spiritual gifts, but rather that you may prophesy</i>, 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.</p>
<p class="tab-1">III. 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, 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, <a class="bibleref" title="1Cor.14.2" href="/passage/?search=1Cor.14.2">1 Cor. 14:2</a>. 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, <a class="bibleref" title="1Cor.14.3" href="/passage/?search=1Cor.14.3">1 Cor. 14:3</a>. And indeed these two must go together. Duty is the proper way to comfort; and those that would be comforted must bear being exhorted. 2. He that speaks with tongues may edify himself, <a class="bibleref" title="1Cor.14.4" href="/passage/?search=1Cor.14.4">1 Cor. 14:4</a>. 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 (<a class="bibleref" title="1Cor.14.4" href="/passage/?search=1Cor.14.4">1 Cor. 14:4</a>), 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. 3. Indeed, no gift is to be despised, but the best gifts are to be preferred. <i>I could wish</i>, says the apostle, <i>that you all spoke with tongues, but rather that you prophesied</i>, <a class="bibleref" title="1Cor.14.5" href="/passage/?search=1Cor.14.5">1 Cor. 14:5</a>. 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. <i>Greater is he that prophesieth than he that speaketh with tongues, unless he interpret, that the church may receive edifying</i>, <a class="bibleref" title="1Cor.14.5" href="/passage/?search=1Cor.14.5">1 Cor. 14:5</a>. Benevolence makes a man truly great. <i>It is more blessed to give than to receive</i>. 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.</p>

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<p>The apostle here sums up the argument hitherto, and,</p>
<p class="tab-1">I. Directs them how they should sing and pray in public (<a class="bibleref" title="1Cor.14.15" href="/passage/?search=1Cor.14.15">1 Cor. 14:15</a>): <i>What is it then? I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit</i>, etc. He does not forbid their praying or singing under a divine <i>afflatus</i>, 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.</p>
<p class="tab-1">II. He enforces the argument with several reasons.</p>
<p class="tab-1">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, <a class="bibleref" title="1Cor.14.16" href="/passage/?search=1Cor.14.16">1 Cor. 14:16</a>. 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 <i>Amen</i> to prayers in an unknown tongue? How should they declare their consent and concurrence? This is saying <i>Amen</i>, So be it. <i>God grant the thing we have requested</i>; 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 <i>Amen</i>. All should say <i>Amen</i> inwardly; and it is not improper to testify this inward concurrence in public prayers and devotions, by an audible <i>Amen</i>. The ancient Christians said <i>Amen</i> aloud. <i>Vide</i> Just. Mart. <i>apol</i>. 2. <i>propè fin</i>. Now, how should the people say <i>Amen</i> 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 (<a class="bibleref" title="1Cor.14.17" href="/passage/?search=1Cor.14.17">1 Cor. 14:17</a>) by what they understand not.</p>
<p class="tab-1">2. He alleges his own example, to make the greater impression, concerning which observe, (1.) That he did not come behind any of them in this spiritual gift: “<i>I thank my God, I speak with tongues more than you all</i> (<a class="bibleref" title="1Cor.14.18" href="/passage/?search=1Cor.14.18">1 Cor. 14:18</a>); 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, (2.) He had rather <i>speak five words with understanding</i>, that is, so as to be understood, and instruct and edify others, <i>than ten thousand words in an unknown tongue</i>, <a class="bibleref" title="1Cor.14.19" href="/passage/?search=1Cor.14.19">1 Cor. 14:19</a>. 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.</p>
<p class="tab-1">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: <i>Brethren, be not children in understanding; in malice be you children, but in understanding be men</i>, <a class="bibleref" title="1Cor.14.20" href="/passage/?search=1Cor.14.20">1 Cor. 14:20</a>. 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 (<a class="bibleref" title="Heb.5.13" href="/passage/?search=Heb.5.13">Heb. 5:13</a>), though they should be unskilful in all the arts of mischief.</p>

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<p>In this passage the apostle pursues the argument, and reasons from other topics; as,</p>
<p class="tab-1">I. Tongues, as the Corinthians used them, were rather a token of judgment from God than mercy to any people (<a class="bibleref" title="1Cor.14.21" href="/passage/?search=1Cor.14.21">1 Cor. 14:21</a>): <i>In the law</i> (that is, the Old Testament) <i>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</i>, <a class="bibleref" title="Isa.28.11" href="/passage/?search=Isa.28.11">Isa. 28:11</a>. Compare <a class="bibleref" title="Deut.28.46,Deut.28.49" href="/passage/?search=Deut.28.46,Deut.28.49"><span class="bibleref" title="Deut.28.46">Deut. 28:46</span>, <span class="bibleref" title="Deut.28.49">49</span></a>. 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.</p>
<p class="tab-1">II. Tongues were rather a sign to unbelievers than to believers, <a class="bibleref" title="1Cor.14.22" href="/passage/?search=1Cor.14.22">1 Cor. 14:22</a>. 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.</p>
<p class="tab-1">III. 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, 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 (<a class="bibleref" title="1Cor.14.24,1Cor.14.25" href="/passage/?search=1Cor.14.24,1Cor.14.25"><span class="bibleref" title="1Cor.14.24">1 Cor. 14:24</span>, <span class="bibleref" title="1Cor.14.25">25</span></a>); 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.</p>

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<p>In this passage the apostle reproves them for their disorder, and endeavours to correct and regulate their conduct for the future.</p>
<p class="tab-1">I. He blames them for the confusion they introduced into the assembly, by ostentation of their gifts (<a class="bibleref" title="1Cor.14.26" href="/passage/?search=1Cor.14.26">1 Cor. 14:26</a>): <i>When you come together every one hath a psalm, hath a doctrine, hath a tongue</i>, etc.; 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. Isa. not this perfect uproar? Can this be edifying? And yet all religious exercises in public assemblies should have this view, <i>Let all things be done to edifying</i>.”</p>
<p class="tab-1">II. 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 (<a class="bibleref" title="1Cor.14.27,1Cor.14.28" href="/passage/?search=1Cor.14.27,1Cor.14.28"><span class="bibleref" title="1Cor.14.27">1 Cor. 14:27</span>, <span class="bibleref" title="1Cor.14.28">28</span></a>), 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 (<a class="bibleref" title="1Cor.14.28" href="/passage/?search=1Cor.14.28">1 Cor. 14:28</a>), 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. 2. As to prophesying he orders, (1.) That two or three only should speak at one meeting (<a class="bibleref" title="1Cor.14.20" href="/passage/?search=1Cor.14.20">1 Cor. 14:20</a>), 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 <i>afflatus</i>, 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. (2.) He orders that, if any assistant prophet had a revelation, while another was prophesying, the other should hold his peace, be silent (<a class="bibleref" title="1Cor.14.30" href="/passage/?search=1Cor.14.30">1 Cor. 14:30</a>), 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 (<a class="bibleref" title="1Cor.14.31" href="/passage/?search=1Cor.14.31">1 Cor. 14:31</a>): <i>That all might prophesy, one by one</i>, 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, <i>The spirits of the prophets are subject to the prophets</i> (<a class="bibleref" title="1Cor.14.33" href="/passage/?search=1Cor.14.33">1 Cor. 14:33</a>); 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.</p>
<p class="tab-1">III. The apostle gives the reasons of these regulations. As, 1. That they would be for the church’s benefit, their instruction and consolation. It is that <i>all may learn, and all may be comforted or exhorted</i>, 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. 2. He tells them, <i>God is not the God of confusion, but of peace and good order</i>, <a class="bibleref" title="1Cor.14.33" href="/passage/?search=1Cor.14.33">1 Cor. 14:33</a>. 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. 3. He adds that things were thus orderly managed in all the other churches: <i>As in all the churches of the saints</i> (<a class="bibleref" title="1Cor.14.33" href="/passage/?search=1Cor.14.33">1 Cor. 14:33</a>); 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.</p>

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<p>Here the apostle, 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. <i>They are to learn in silence with all subjection; but</i>, says the apostle, <i>I suffer them not to teach</i>, <a class="bibleref" title="1Tim.2.11,1Tim.2.12" href="/passage/?search=1Tim.2.11,1Tim.2.12"><span class="bibleref" title="1Tim.2.11">1 Tim. 2:11</span>, <span class="bibleref" title="1Tim.2.12">12</span></a>. There is indeed an intimation (<a class="bibleref" title="1Cor.11.5" href="/passage/?search=1Cor.11.5">1 Cor. 11:5</a>) 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 (<a class="bibleref" title="1Cor.14.34" href="/passage/?search=1Cor.14.34">1 Cor. 14:34</a>) 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>I suffer them not to teach</i>. 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 <a class="bibleref" title="Acts.22.9" href="/passage/?search=Acts.22.9">Acts 22:9</a>), 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 <i>afflatus</i>, 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, <i>ask their own husbands at home</i>. 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 (<a class="bibleref" title="1Cor.14.34" href="/passage/?search=1Cor.14.34">1 Cor. 14:34</a>); 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.</p>

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<p>In these verses the apostle closes his argument, 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, “<i>Came the gospel out from you? Or came it to you only</i>? <a class="bibleref" title="1Cor.14.36" href="/passage/?search=1Cor.14.36">1 Cor. 14:36</a>. 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 (<a class="bibleref" title="1Cor.14.37" href="/passage/?search=1Cor.14.37">1 Cor. 14:37</a>): “<i>If any man think himself a prophet, or spiritual, let him acknowledge</i>, etc., 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. <i>By this therefore you may know them</i>. 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 (<a class="bibleref" title="1Cor.14.40" href="/passage/?search=1Cor.14.40">1 Cor. 14:40</a>), 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 (<a class="bibleref" title="1Cor.14.20" href="/passage/?search=1Cor.14.20">1 Cor. 14:20</a>), or that would give occasion to say they were mad (<a class="bibleref" title="1Cor.14.23" href="/passage/?search=1Cor.14.23">1 Cor. 14:23</a>), nor must they act so as to breed confusion, <a class="bibleref" title="1Cor.14.33" href="/passage/?search=1Cor.14.33">1 Cor. 14:33</a>. 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.</p>

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<p>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 (<a class="bibleref" title="1Cor.14.6" href="/passage/?search=1Cor.14.6">1 Cor. 14:6</a>): <i>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</i>? 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.</p>
<p class="tab-1">I. He illustrates this by several allusions. 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, <a class="bibleref" title="1Cor.14.7" href="/passage/?search=1Cor.14.7">1 Cor. 14:7</a>. 2. To a trumpet giving an <i>uncertain sound</i>, <b><i>adelon phonen</i></b>, 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, <a class="bibleref" title="1Cor.14.9" href="/passage/?search=1Cor.14.9">1 Cor. 14:9</a>. 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. 3. He compares the speaking in an unknown tongue to the gibberish of barbarians. There are, as he says (<a class="bibleref" title="1Cor.14.10" href="/passage/?search=1Cor.14.10">1 Cor. 14:10</a>), 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 <b><i>phonai aphonoi</i></b>—<i>a voice, and no voice</i>. 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 (<a class="bibleref" title="1Cor.14.11" href="/passage/?search=1Cor.14.11">1 Cor. 14:11</a>), 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,</p>
<p class="tab-1">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.</p>
<p class="tab-1">II. Having thus established his point, in the two next verses he applies, 1. By advising them to be chiefly desirous of those gifts that were most for the church’s edification, <a class="bibleref" title="1Cor.14.12" href="/passage/?search=1Cor.14.12">1 Cor. 14:12</a>. “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, 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, <a class="bibleref" title="1Cor.14.13" href="/passage/?search=1Cor.14.13">1 Cor. 14:13</a>. That these were different gifts, see <a class="bibleref" title="1Cor.12.10" href="/passage/?search=1Cor.12.10">1 Cor. 12:10</a>. 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; <i>vide</i> <a class="bibleref" title="1Cor.14.12" href="/passage/?search=1Cor.14.12">1 Cor. 14:12</a>. 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. 3. He enforces this advice with a proper reason, that, if <i>he prayed in an unknown tongue, his spirit might pray</i>, that is, a spiritual gift might be exercised in prayer, or his own mind might be devoutly engaged, <i>but his understanding would be unfruitful</i> (<a class="bibleref" title="1Cor.14.14" href="/passage/?search=1Cor.14.14">1 Cor. 14:14</a>), 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.</p>

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<p>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: <i>If Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead</i>? <a class="bibleref" title="1Cor.15.12" href="/passage/?search=1Cor.15.12">1 Cor. 15:12</a>. 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,</p>
<p class="tab-1">I. <i>If there be</i> (can be) <i>no resurrection of the dead, then Christ has not risen</i> (<a class="bibleref" title="1Cor.15.13" href="/passage/?search=1Cor.15.13">1 Cor. 15:13</a>); and again, “<i>If the dead rise not</i>, cannot be raised or recovered to life, <i>then is Christ not raised</i>, <a class="bibleref" title="1Cor.15.16" href="/passage/?search=1Cor.15.16">1 Cor. 15:16</a>. 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?”</p>
<p class="tab-1">II. It would follow hereupon that the preaching and faith of the gospel would be vain: <i>If Christ be not risen, then is our preaching vain, and your faith vain</i>, <a class="bibleref" title="1Cor.15.14" href="/passage/?search=1Cor.15.14">1 Cor. 15:14</a>. This supposition admitted, would destroy the principal evidence of Christianity; and so, 1. Make preaching vain. “<i>We</i> apostles should <i>be found false witnesses of God</i>; 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.” 2. This supposition would make the faith of Christians vain, as well as the labours of ministers: <i>If Christ be not raised, your faith is vain; you are yet in your sins</i> (<a class="bibleref" title="1Cor.15.17" href="/passage/?search=1Cor.15.17">1 Cor. 15:17</a>), 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. <i>We have redemption through his blood, the forgiveness of sins</i>, <a class="bibleref" title="Eph.1.7" href="/passage/?search=Eph.1.7">Eph. 1:7</a>. 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?</p>
<p class="tab-1">III. Another absurdity following from this supposition is that <i>those who have fallen asleep in Christ have perished</i>. 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,</p>
<p class="tab-1">IV. Would infer that Christ’s ministers and servants were <i>of all men most miserable</i>, as having <i>hope in him in this life only</i> (<a class="bibleref" title="1Cor.15.19" href="/passage/?search=1Cor.15.19">1 Cor. 15:19</a>), 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. <i>Who hope in Christ</i>. 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!</p>

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<p>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: <i>Some man will say, How are the dead raised up? And with what body do they come</i>? <a class="bibleref" title="1Cor.15.35" href="/passage/?search=1Cor.15.35">1 Cor. 15:35</a>. The objection is plainly two-fold. <i>How are they raised up</i>? 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, <i>mortales aeternitate donare, aut revocare defunctos—to make mortal men immortal, or revive and restore the dead</i>. 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? Isa. it not utterly impossible?” The other part of the objection is about the quality of their bodies, who shall rise: “<i>With what body will they come</i>? 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.</p>
<p class="tab-1">I. 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: <i>Thou fool! that which thou sowest is not quickened unless it die</i>, <a class="bibleref" title="1Cor.15.36" href="/passage/?search=1Cor.15.36">1 Cor. 15:36</a>. 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.</p>
<p class="tab-1">II. But he is longer in replying to the second enquiry.</p>
<p class="tab-1">1. He begins by observing that there is a change made in the grain that is sown: It is <i>not that body which shall be</i> that is sown, but <i>bare grain</i>, of wheat or barley, etc.; 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 <i>proper body</i>, 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.</p>
<p class="tab-1">2. He proceeds hence to observe that there is a great deal of variety among others bodies, as there is among plants: as, (1.) In bodies of flesh: <i>All flesh is not the same</i>; that of men is of one kind, that of beasts another, another that of fishes, and that of birds another, <a class="bibleref" title="1Cor.15.39" href="/passage/?search=1Cor.15.39">1 Cor. 15:39</a>. There is a variety in all the kinds, and somewhat peculiar in every kind, to distinguish it from the other. (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, (3.) There is a variety of glory among heavenly bodies themselves: <i>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</i>, <a class="bibleref" title="1Cor.15.41" href="/passage/?search=1Cor.15.41">1 Cor. 15:41</a>. 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,</p>
<p class="tab-1">3. To speak directly to the point: <i>So also</i>, says he, <i>is the resurrection of the dead</i>; 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, (1.) <i>It is sown in corruption, it is raised in incorruption. It is sown</i>. 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. (2.) <i>It is sown in dishonour, it is raised in glory</i>. Ours is at present a vile body, <a class="bibleref" title="Phil.3.21" href="/passage/?search=Phil.3.21">Phil. 3:21</a>. 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. (3.) <i>It is sown in weakness, it is raised in power</i>. 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. (4.) <i>It is sown a natural</i>, or <i>animal</i> body, <b><i>soma psychikon</i></b>, 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? <i>To God all things are possible</i>; and this cannot be impossible.</p>
<p class="tab-1">4. He illustrates this by a comparison of the first and second Adam: <i>There is an animal body</i>, says he, <i>and there is a spiritual body</i>; and then goes into the comparison in several instances. (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: <i>The first Adam was made a living soul</i>, 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 <i>second Adam is a quickening Spirit</i>; he is the resurrection and the life, <a class="bibleref" title="John.11.25" href="/passage/?search=John.11.25">John 11:25</a>. He hath life in himself, and quickeneth whom he will, <a class="bibleref" title="John.5.20,John.5.21" href="/passage/?search=John.5.20,John.5.21"><span class="bibleref" title="John.5.20">John 5:20</span>, <span class="bibleref" title="John.5.21">21</span></a>. <i>The first man was of the earth</i>, made out of the earth, and was earthy; his body was fitted to the region of his abode: <i>but the second Adam is the Lord from heaven</i>; he who came down from heaven, and giveth life to the world (<a class="bibleref" title="John.6.33" href="/passage/?search=John.6.33">John 6:33</a>); he who came down from heaven and was in heaven at the same time (<a class="bibleref" title="John.3.13" href="/passage/?search=John.3.13">John 3:13</a>); 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 (<a class="bibleref" title="1Cor.15.49" href="/passage/?search=1Cor.15.49">1 Cor. 15:49</a>); we <i>must bear the image of the earthy before we can bear the image of the heavenly</i>. 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.</p>
<p class="tab-1">5. He sums up this argument by assigning the reason of this change (<a class="bibleref" title="1Cor.15.50" href="/passage/?search=1Cor.15.50">1 Cor. 15:50</a>): <i>Now this I say that flesh and blood cannot inherit the kingdom of God; nor doth corruption inherit incorruption</i>. 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, <a class="bibleref" title="1Pet.1.4" href="/passage/?search=1Pet.1.4">1 Pet. 1:4</a>. 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.</p>

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<p>To confirm what he had said of this change,</p>
<p class="tab-1">I. 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, <a class="bibleref" title="1Thess.4.11" href="/passage/?search=1Thess.4.11">1 Thess. 4:11</a>. 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 <i>in a moment, in the twinkling of an eye</i>, <a class="bibleref" title="1Cor.15.52" href="/passage/?search=1Cor.15.52">1 Cor. 15:52</a>. 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: <i>Behold, I show you a mystery</i>; 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 <i>at the sound of the last trump</i>; for, as he tells us elsewhere, the <i>Lord himself shall descend with a shout, with a voice of the archangel, and with the trump of God</i> (<a class="bibleref" title="1Thess.4.16" href="/passage/?search=1Thess.4.16">1 Thess. 4:16</a>), so here, <i>the trumpet must sound</i>. 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, <a class="bibleref" title="1Cor.15.52" href="/passage/?search=1Cor.15.52">1 Cor. 15:52</a>.</p>
<p class="tab-1">II. He assigns the reason of this change (<a class="bibleref" title="1Cor.15.53" href="/passage/?search=1Cor.15.53">1 Cor. 15:53</a>): <i>For this corruptible must put on incorruption, and this mortal must put on immortality</i>. 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 (<a class="bibleref" title="1Cor.15.38" href="/passage/?search=1Cor.15.38">1 Cor. 15:38</a>), not in other bodies.</p>
<p class="tab-1">III. He lets us know what will follow upon this change of the living and dead in Christ: <i>Then shall be brought to pass that saying, Death is swallowed up in victory</i>; or, <i>He will swallow up death in victory</i>. <a class="bibleref" title="Isa.25.8" href="/passage/?search=Isa.25.8">Isa. 25:8</a>. For <i>mortality shall be then swallowed up of life</i> (<a class="bibleref" title="2Cor.5.4" href="/passage/?search=2Cor.5.4">2 Cor. 5:4</a>), 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 <b><i>epinikion</i></b>, their <i>song of triumph</i>. Then, when this mortal shall have put on immortality, will death be swallowed up, for ever swallowed up, <b><i>eis nikos</i>.</b> 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.</p>
<p class="tab-1">1. They will glory over death as a vanquished enemy, and insult this great and terrible destroyer: “<i>O death! where is thy sting</i>? 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, <i>O grave! where is thy victory</i>? 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.</p>
<p class="tab-1">2. The foundation for this triumph is here intimated, (1.) In the account given whence death had its power to hurt: <i>The sting of death is sin</i>. 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 <i>strength of sin is the law</i>; 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. <i>By one man sin entered into the world, and death by sin</i>, <a class="bibleref" title="Rom.5.12" href="/passage/?search=Rom.5.12">Rom. 5:12</a>. It is its cursed progeny and offspring. (2.) In the account given of the victory saints obtain over it through Jesus Christ, <a class="bibleref" title="1Cor.15.56" href="/passage/?search=1Cor.15.56">1 Cor. 15:56</a>. <i>The sting of death is sin</i>; 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. <i>The strength of sin is the law</i>; but the curse of the law is removed by our Redeemer’s <i>becoming a curse for us</i>. 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 <i>by the grace of God, through the redemption which is in Christ Jesus, that we are freely justified</i>, <a class="bibleref" title="Rom.3.24" href="/passage/?search=Rom.3.24">Rom. 3:24</a>. It is no wonder, therefore, (3.) If this triumph of the saints over death should issue in thanksgiving to God: <i>Thanks be to God, who giveth us the victory through Christ Jesus, our Lord</i>, <a class="bibleref" title="1Cor.15.57" href="/passage/?search=1Cor.15.57">1 Cor. 15:57</a>. 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 <i>such wonders to the dead, shall they not arise and praise him</i>? <a class="bibleref" title="Ps.88.10" href="/passage/?search=Ps.88.10">Ps. 88:10</a>. 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! <i>Thanks be to God</i> will be the burden of their song; and angels will join the chorus, and declare their consent with a loud Amen, Hallelujah.</p>

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<p>In this verse we have the improvement of the whole argument, in an exhortation, enforced by a motive resulting plainly from it.</p>
<p class="tab-1">I. An exhortation, and this threefold:—1. That they should be stedfast—<b><i>hedraioi</i></b>, firm, fixed in the faith of the gospel, that gospel which he had preached and they had received, namely, <i>That Christ died for our sins, and arose again the third day, according to the scriptures</i> (<a class="bibleref" title="1Cor.15.3,1Cor.15.4" href="/passage/?search=1Cor.15.3,1Cor.15.4"><span class="bibleref" title="1Cor.15.3">1 Cor. 15:3</span>, <span class="bibleref" title="1Cor.15.4">4</span></a>), 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. <i>Because he lives, his servants shall live also</i>, <a class="bibleref" title="John.14.19" href="/passage/?search=John.14.19">John 14:19</a>. 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 <i>immovable</i>, 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 (<a class="bibleref" title="Col.1.23" href="/passage/?search=Col.1.23">Col. 1:23</a>), 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, <a class="bibleref" title="Heb.6.19" href="/passage/?search=Heb.6.19">Heb. 6:19</a>. 3. He exhorts them <i>to abound in the work of the Lord</i>, and that <i>always</i>, 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.</p>
<p class="tab-1">II. The motive resulting from the former discourse is that their <i>labour shall not be in vain in the Lord</i>; 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. Isa. 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, <a class="bibleref" title="Heb.6.10" href="/passage/?search=Heb.6.10">Heb. 6:10</a>. 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, <a class="bibleref" title="Rom.8.18" href="/passage/?search=Rom.8.18">Rom. 8:18</a>. 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.</p>

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<p>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,</p>
<p class="tab-1">I. How he introduces his direction. It was not a peculiar service which he required of them; he had given similar <i>orders to the churches of Galatia</i>, <a class="bibleref" title="1Cor.16.1" href="/passage/?search=1Cor.16.1">1 Cor. 16:1</a>. He desired them only to conform to the same rules which he had given to other churches on a similar occasion. <i>He did not desire that others should be eased and they burdened</i>, <a class="bibleref" title="2Cor.8.13" href="/passage/?search=2Cor.8.13">2 Cor. 8:13</a>. 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.</p>
<p class="tab-1">II. The direction itself, concerning which observe,</p>
<p class="tab-1">1. The manner in which the collection was to be made: <i>Every one was to lay by in store</i> (<a class="bibleref" title="1Cor.16.2" href="/passage/?search=1Cor.16.2">1 Cor. 16:2</a>), 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, <a class="bibleref" title="1Tim.6.17,1Tim.6.18" href="/passage/?search=1Tim.6.17,1Tim.6.18"><span class="bibleref" title="1Tim.6.17">1 Tim. 6:17</span>, <span class="bibleref" title="1Tim.6.18">18</span></a>. 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, <a class="bibleref" title="Eph.4.28" href="/passage/?search=Eph.4.28">Eph. 4:28</a>. 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.</p>
<p class="tab-1">2. Here is the measure in which they are to lay by: <i>As God hath prospered them</i>; <b><i>ti an euodotai</i></b>, 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, <a class="bibleref" title="Prov.10.4,Prov.10.22" href="/passage/?search=Prov.10.4,Prov.10.22"><span class="bibleref" title="Prov.10.4">Prov. 10:4</span>, <span class="bibleref" title="Prov.10.22">22</span></a>. 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, <i>Where there is a willing mind he accepts according to what a man hath, and not according to what he hath not</i> (<a class="bibleref" title="2Cor.8.12" href="/passage/?search=2Cor.8.12">2 Cor. 8:12</a>); 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.</p>
<p class="tab-1">3. Here is the time when this is to be done: <i>The first day of the week</i>, <b><i>kata mian sabbaton</i></b> (<a class="bibleref" title="Luke.24.1" href="/passage/?search=Luke.24.1">Luke 24:1</a>), 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. <i>This commandment have we from him that he who loveth God love his brother also</i>, <a class="bibleref" title="1John.4.21" href="/passage/?search=1John.4.21">1 John 4:21</a>. 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.</p>
<p class="tab-1">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: <i>That there be no gatherings when I come</i>, <a class="bibleref" title="1Cor.16.2" href="/passage/?search=1Cor.16.2">1 Cor. 16:2</a>. 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. (1.) He tells them that they should give letters of credence, and send messengers of their own with their liberality, <a class="bibleref" title="1Cor.16.3" href="/passage/?search=1Cor.16.3">1 Cor. 16:3</a>. 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. (2.) He offers to go with their messengers, if they think proper, <a class="bibleref" title="1Cor.16.4" href="/passage/?search=1Cor.16.4">1 Cor. 16:4</a>. 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.</p>

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<p>In this passage,</p>
<p class="tab-1">I. He recommends Timothy to them, in several particulars. As, 1. He bids them take care that he should <i>be among them without feat</i>, <a class="bibleref" title="1Cor.16.10" href="/passage/?search=1Cor.16.10">1 Cor. 16:10</a>. 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. 2. He warns them against despising him, <a class="bibleref" title="1Cor.16.11" href="/passage/?search=1Cor.16.11">1 Cor. 16:11</a>. 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. 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, <a class="bibleref" title="1Cor.16.11" href="/passage/?search=1Cor.16.11">1 Cor. 16:11</a>. 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.</p>
<p class="tab-1">II. He assigns the reasons why they should behave thus towards Timothy. 1. Because he was employed in the same work as Paul, and acted in it by the same authority, <a class="bibleref" title="1Cor.16.10" href="/passage/?search=1Cor.16.10">1 Cor. 16:10</a>. 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. 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: <i>Conduct him forth in peace, that he may come to me, for I look for him with the brethren</i> (<a class="bibleref" title="1Cor.16.11" href="/passage/?search=1Cor.16.11">1 Cor. 16:11</a>); or <i>I with the brethren look for him</i> (the original will bear either), <b><i>ekdechomai gar auton meta ton adelphon</i></b>—“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.”</p>
<p class="tab-1">III. He informs them of Apollos’s purpose to see them. 1. He himself had greatly desired him to come to them, <a class="bibleref" title="1Cor.16.12" href="/passage/?search=1Cor.16.12">1 Cor. 16:12</a>. Though one party among them had declared for Apollos against Paul (if that passage is to be understood literally, <i>vide</i> <a class="bibleref" title="1Cor.4.6" href="/passage/?search=1Cor.4.6">1 Cor. 4:6</a>), 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? 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.</p>

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<p>In this passage the apostle gives,</p>
<p class="tab-1">I. Some general advices; as, 1. That they should watch (<a class="bibleref" title="1Cor.16.13" href="/passage/?search=1Cor.16.13">1 Cor. 16:13</a>), 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. 2. He advises them to <i>stand fast in the faith</i>, 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 (<a class="bibleref" title="2Cor.1.24" href="/passage/?search=2Cor.1.24">2 Cor. 1:24</a>); it is by this that we must overcome the world (<a class="bibleref" title="1John.5.4" href="/passage/?search=1John.5.4">1 John 5:4</a>), 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. 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. 4. He advises them to do every thing in charity, <a class="bibleref" title="1Cor.16.14" href="/passage/?search=1Cor.16.14">1 Cor. 16:14</a>. 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, <a class="bibleref" title="Jas.1.24" href="/passage/?search=Jas.1.24">Jas. 1:24</a>. 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.</p>
<p class="tab-1">II. Some particular directions how they should behave towards some that had been eminently serviceable to the cause of Christ among them.</p>
<p class="tab-1">1. He gives us their character (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 <i>disposed and devoted themselves</i>—<b><i>etaxan heautous</i></b>, 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 <i>refreshed his spirit and theirs</i>, <a class="bibleref" title="1Cor.16.17,1Cor.16.18" href="/passage/?search=1Cor.16.17,1Cor.16.18"><span class="bibleref" title="1Cor.16.17">1 Cor. 16:17</span>, <span class="bibleref" title="1Cor.16.18">18</span></a>. 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.</p>
<p class="tab-1">2. Upon this account of the men, he directs how they should behave towards them; and, (1.) He would have them acknowledged (<a class="bibleref" title="1Cor.16.11" href="/passage/?search=1Cor.16.11">1 Cor. 16:11</a>), 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. (2.) He advises that they should <i>submit themselves to such, and to all who helped with the apostles, and laboured</i>, <a class="bibleref" title="1Cor.16.16" href="/passage/?search=1Cor.16.16">1 Cor. 16:16</a>. 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.</p>

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<p>The apostle closes his epistle,</p>
<p class="tab-1">I. With salutations to the church of Corinth, first from those of Asia, from <i>Priscilla</i> and <i>Aquila</i> (who seem to have been at this time inhabitants of Ephesus, <i>vid</i>. <a class="bibleref" title="Acts.18.26" href="/passage/?search=Acts.18.26">Acts 18:26</a>), <i>with the church in their house</i> (<a class="bibleref" title="1Cor.16.19" href="/passage/?search=1Cor.16.19">1 Cor. 16:19</a>), and from <i>all the brethren</i> (<a class="bibleref" title="1Cor.16.20" href="/passage/?search=1Cor.16.20">1 Cor. 16:20</a>) 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 <i>salute them much in the Lord</i>. 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, <a class="bibleref" title="1Cor.16.19" href="/passage/?search=1Cor.16.19">1 Cor. 16:19</a>. It is very probable that the family itself is called <i>the church in their house</i>. 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, 1. An advice, that <i>they should greet one another with a holy kiss</i> (<a class="bibleref" title="1Cor.16.20" href="/passage/?search=1Cor.16.20">1 Cor. 16:20</a>), 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. 2. He subjoins his own salutation: <i>The salutation of me Paul with my own hand</i>, <a class="bibleref" title="1Cor.16.21" href="/passage/?search=1Cor.16.21">1 Cor. 16:21</a>. His <i>amanuensis</i>, 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 (<a class="bibleref" title="2Thess.3.17" href="/passage/?search=2Thess.3.17">2 Thess. 3:17</a>), <i>Which is my token in every epistle</i>, 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, <a class="bibleref" title="Gal.6.11" href="/passage/?search=Gal.6.11">Gal. 6:11</a>. 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.</p>
<p class="tab-1">II. With a very solemn warning to them: <i>If any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha</i>, <a class="bibleref" title="1Cor.16.22" href="/passage/?search=1Cor.16.22">1 Cor. 16:22</a>. We sometimes need words of threatening, that we may fear. <i>Blessed is he</i>, says the wise man, <i>who feareth always</i>. 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! <i>If any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha</i>. Here observe, 1. The person described, who is liable to this doom: <i>He that loveth not the Lord Jesus Christ</i>. A <b><i>meiosis</i></b>, 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 (<a class="bibleref" title="Luke.19.27" href="/passage/?search=Luke.19.27">Luke 19:27</a>), 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, 2. We have here the doom of the person described: “<i>Let him be Anathema, Maran-atha</i>, 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” <i>Maran-atha</i> is a Syriac phrase, and signifies <i>The Lord cometh</i>. 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. <i>The wrath of God abides on every one who believes not on the Son</i>, <a class="bibleref" title="John.3.36" href="/passage/?search=John.3.36">John 3:36</a>. And true faith in Christ will evermore be productive of sincere love to him. Those who love him not cannot be believers in him.</p>
<p class="tab-1">III. With his good wishes for them and expressions of good-will to them. 1. With his good wishes: <i>The grace of our Lord Jesus Christ be with you</i>, <a class="bibleref" title="1Cor.16.23" href="/passage/?search=1Cor.16.23">1 Cor. 16:23</a>. 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, 2. With the declaration of his love to them in Christ Jesus: <i>My love be with you all, in Christ Jesus, Amen</i>, <a class="bibleref" title="1Cor.16.24" href="/passage/?search=1Cor.16.24">1 Cor. 16:24</a>. 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 <i>those</i> 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.</p>

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<p>We have here the apostle’s preface to his whole epistle, in which we may take notice,</p>
<p class="tab-1">I. 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. 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 (<a class="bibleref" title="1Cor.9.1,1Cor.9.2" href="/passage/?search=1Cor.9.1,1Cor.9.2"><span class="bibleref" title="1Cor.9.1">1 Cor. 9:1</span>, <span class="bibleref" title="1Cor.9.2">2</span></a>), and vilified his person and ministry, <a class="bibleref" title="2Cor.10.10" href="/passage/?search=2Cor.10.10">2 Cor. 10:10</a>. The most faithful and useful ministers are not secure from this contempt. He begins with challenging this character: <i>Paul, called to be an apostle of Jesus Christ, through the will of God</i>. 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 <i>the church of God that was at Corinth, sanctified in Christ Jesus, and called to be saints</i>. 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. <i>He gave himself for us, to redeem us from all iniquity, and purify us to himself a peculiar people, zealous of good works</i>. In conjunction with the church at Corinth, he directs the epistle <i>to all that in every place call on the name of Christ Jesus our Lord, both theirs and ours</i>. 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.</p>
<p class="tab-1">II. Of the apostolical benediction. <i>Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ</i>. 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. <i>The Lord lift up his countenance upon thee, and give thee peace</i>, was the form of benediction under the Old Testament (<a class="bibleref" title="Num.6.26" href="/passage/?search=Num.6.26">Num. 6:26</a>), but this advantage we have by the gospel, 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.</p>
<p class="tab-1">III. 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: <i>For the grace which was given you through Jesus Christ</i>, <a class="bibleref" title="1Cor.1.4" href="/passage/?search=1Cor.1.4">1 Cor. 1:4</a>. 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, <a class="bibleref" title="1Cor.1.7" href="/passage/?search=1Cor.1.7">1 Cor. 1:7</a>. He specifies <i>utterance and knowledge</i>, <a class="bibleref" title="1Cor.1.5" href="/passage/?search=1Cor.1.5">1 Cor. 1:5</a>. 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, <a class="bibleref" title="1Cor.1.6" href="/passage/?search=1Cor.1.6">1 Cor. 1:6</a>. They were <i>signs and wonders and gifts of the Holy Ghost</i>, by which God did bear witness to the apostles, both to their mission and doctrine (<a class="bibleref" title="Heb.2.4" href="/passage/?search=Heb.2.4">Heb. 2:4</a>), 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, <a class="bibleref" title="1Cor.1.7" href="/passage/?search=1Cor.1.7">1 Cor. 1:7</a>. 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.</p>
<p class="tab-1">IV. 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, <a class="bibleref" title="1Cor.1.8,1Cor.1.9" href="/passage/?search=1Cor.1.8,1Cor.1.9"><span class="bibleref" title="1Cor.1.8">1 Cor. 1:8</span>, <span class="bibleref" title="1Cor.1.9">9</span></a>. 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 <i>will be blameless in the day of Christ</i>: 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 <i>who hath called us into the fellowship of his Son is faithful, and will do it</i>, <a class="bibleref" title="1Thess.5.24" href="/passage/?search=1Thess.5.24">1 Thess. 5:24</a>. 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. <i>He will not suffer his faithfulness to fail</i>, <a class="bibleref" title="Ps.89.33" href="/passage/?search=Ps.89.33">Ps. 89:33</a>.</p>

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<p>Here the apostle enters on his subject.</p>
<p class="tab-1">I. 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>I beseech you, brethren, by the name of our Lord Jesus Christ</i>; if you have any regard to that dear and worthy name by which you are called, be unanimous. <i>Speak all the same thing</i>; avoid <i>divisions or schisms</i>” (as the original is), “that is, all alienation of affection from each other. <i>Be perfectly joined together in the same mind</i>, 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.”</p>
<p class="tab-1">II. He hints at the origin of these contentions. Pride lay at the bottom, and this made them factious. <i>Only of pride cometh contention</i>, <a class="bibleref" title="Prov.13.10" href="/passage/?search=Prov.13.10">Prov. 13:10</a>. 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.</p>
<p class="tab-1">III. He expostulates with them upon their discord and quarrels: “<i>Isa. Christ divided</i>? No, there is but one Christ, and therefore Christians should be on one heart. <i>Was Paul crucified for you</i>? Was he your sacrifice and atonement? Did I ever pretend to be your saviour, or any more than his minister? Or, <i>were you baptized in the name of Paul</i>? 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.</p>

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