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ARGUMENTS
BOOKS AND CHAPTERS
OLD AND NEW TESTAMENT,
WITH PRACTICAL OBSERVATIONS.
| War
—_
- _
WRITTEN ORIGINALLY IN FRENCH,
BY THE REVEREND MR. OSTERVALD, ~
PROFESSOR OF DIVINITY, AND ONE OF THE MINISTERS OF
THE CHURCH AT NEUFCHATEL, IN SWISSERLAND:
AND- BY HIM PRESENTED TO THE,
SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE.
wf TRANSLATED BY
JOHN CHAMBERLAYNE, ESQ.
ODPL LL LPL LLB
VOL. I.
POPOL LL LPL LE
THE SEVENTH EDITION,
REVISED, CORRECTED, AND VERY MUCH ENLARGED FROM
THE FOLIO EDITION PRINTED AT NEUFCHATEL.
LONDOSK:?
PRINTED FOR F. C. AND J. RIVINGTON,
BOOKSELLERS TO THE SOCIRTY FOR PROMOTING CHRISTIAN KNOWLEDGE,
No. 62, ST. PAUL'S CHURCH-YARD 3
BY LAW AND GILBERT, ST. JOHN’S-SQUARE, CLERKENWELL.
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TO
HER ROYAL HIGHNESS
THE
PRINCESS OF WALES.
Mapam,
HE following Arguments and Obfervations
upon the Old Tefiament, originally com-
pofed in French by an eminent divine of Neuf-
chatel, and now tranflated into Engli/h by one ef
our own Members, we humbly beg leave to lay
before your Royal Highnefs.
Books of this nature are never out of feafon :
As they are wrote upon the facred Oracles, fo
they derive a certain luftre from their Original,
and thereby recommend themfelves, at leaft to
A thofe,
iv DEDICATION.
thofe, to whom the Divine Word is fweeter than |
honey, and dearer than thoufands of gold and
filver. ‘This was the tafte the Royal Prophet
had of thofe faving teftimonies in his time, when
he wifely chofe them to be his delight, and his
counfellors.
As your Royal Highnefs has given early and
convincing proofs of your love tothe fame Word,
and of your zeal to be guided thereby, through
the temptations of an evil world ; fowe are per- _
fuaded,. that a treatife, tending to the fpiritual
improvement of the mind, by explaining that
Word of truth, will meet with a favourable
reception from’your Royal-hands; and your illuf
trious name prefixed to it, gain the more upon
thofe wlio ftand im need of fuch affifiances.
This confideration emboldens us to infcribe
thefe fheets to your Royal Highnefs, not fo much
to furnifh you with new matter of knowledge,
wherewith your princely mind isalready fo richly
adorned, as to lay before you an inftance of the
endeavours that are ufed. to promote. unfeigned .
Religion;
DEDICATION. _ sg
Religion; to which the Holy Writings muft needs
be moft conducive; efpecially if the Reader con-
fults them with an intent, not only to inform his
judgment, but to fiir up his will to a fervent de-
fire that he may digeft in his heart, and exprefs
in his life, the important truths therein con-
tained.
Another very engaging motive to this addrefs,
is the profound refpeét we bear to your illufirious
perfon, of whofe protection and countenance we
-fhall be always highly ambitious, in carrying on
a work, which, we hope, may not be thought
unworthy the patronage of fo great and pious a.
Princefs.
May GOD Almighty, the great rewarder of
all goodnefs, who hath raifed your Royal High-
nefs to fo eminent a dignity, crown your fledfaft
adherence to the proteftant caufe with freth fup-
plies of his grace, and make you a fuccefsful
inftrument of premoting fuch a unity, as may
effectually.firengthen the intereft of true Reli-
gion.
May
-
vi . DEDICATION.
May the fame good GOD guide you by his
Spirit, guard you by his power, comfort you by
his prefence, and after having long, very long
continued you a moft fhining pattern of holinefs.
here, tranflate you to that kingdom which can-
not be removed, ‘Thefe are the moft ardent
Prayers of,
MADAM,
Your Royal Highnefs’s
Moft raat and
Moft devoted,
Humble Servants,
Tue Society ror PrRoMoTING
CurisTIAN KNOWLEDGE.
Ba
ADVERTISEMENT,
THE LAST EDITION OF THE BIBLE,
PUBLISHED WITH
The Reverend Mr. Ofiervald’s Arguments
and REFLECTIONS, ©
AT NEUFCHATEL, IN THE YEAR 1744*.
HEN the Liturgy, compofed for the ufe of the
churches at Neufchatel, was publifhed, about
thirty years ago, it was obferved in the Preface, that
one principal defign of that Liurgy, was to make the
reading of the Holy Seriptures a regular part of the
public worfhip ; and that, to render the reading of them
* It was thought expedient to place this Advertifement at the head of the fol-
lowing Tranflation; not that it fuits, in every refpect, the Englifh Edition, but
becaufe the author thought fit to introduce his Preliminary Dijcourje with it ; and
chiefly becaufe it prefents the reader with a brief account of the fevera! im-
provements made in this work, from its firit appearance in the world, in the year
1716, to the laft edition at Neufchatel, in 1774. In which laft, there are Argu.
ments and Reflections added to a great number of chapters which had none be
fore, befides additions and alterations made in almoft all the reft; fo that the
following tranilation, which contains all the additions and improvements of the
latt French Edition, nay be now looked upon as the moft uleful companion for
the Scriptures, and the beft human means that perhaps was ever vented, to
' make thofe divine books produce in us the falutary effects for which they were
were gracioufly defigned ; the pious Reader of the Scriptures being furnifhed
with fuitable Reflections upon almoft every Chapter in the Bible. The chapters
that are ftill without Reflections, are in number very inconfiderable ; fince in the
Old and New Teftament there are but twenty-eight; vis. The Song of Solomon,
containing eight, chapters, tlie nine laft chapters of Lackicl, and eleven in the
Revelation of St, John.
220FE
x - ADVERTISEMENT.
Tf any fhould be furprifed to find fome of the chap-
ters divided into two Leffons, they are defired to con-
fider, that when the chapters-were very long, and full
of variety, this could not well be avoided, without dan-_
ger of protracting the fervice too much, and over-
burden people's memories with the variety and length
of the Reflections.
_ But as it would be ufelefs to furnifh Chrifiians with.
affifiances in reading the Holy Scriptures to advantage,
if they negle& to read them, or if they do it without
fuitable difpofitions.; it was judged neceffary to give
fome infiruétions on this fubject in a Preliminary Dif-
courfe.
THER
THE
PRELIMINARY DISCOURSE,
GIVING SOME DIRECTIONS CONCERNING
THE READING OF THE HOLY SCRIPTURES.
3
HAT great numbers negleé the reading of the
~~ Holy Scriptures, is as evident as it is deplorable.
Chriftians there are, innumerable, who are almoft
entirely ignorant of the Bible; becaufe thofe that
have the rule over them fuffer it to be read only by
particular perfons, and with the greateft precaution,
as if it were a dangerous thing to put the word of
God indifferently into the hands of all men. But,
not to concern ourfelves at prefent with thefe confi-
derations, we fhall only obferve, that the greateft
part, even of thofe who have the reading of the
facred writings recommended to them, negleét to do
it. Many, itis true, for want of learning, may not
be in a capacity to read the Scriptures; which is a
great misfortune, and a fhame to Chriftians, that the
number of thofe who cannot read fhould be {till fo
great among them. It may be faid too, that a great
many do not read the word of God, becaufe they
are unable, through their poverty, to purchafe that
| Divine
xii THE PRELIMINARY DISCOURSE
Divine Book. Thofe to whom God has given riches,
fhould fupply this defeét, by dedicating fome portion
to the pious ufe of providing Bibles for the poor..
To this may be added, that a great Humber of do-
meftick, and other fervants, have not leifure to dif-
charge this neceffary duty, becaufe their mafters
allow them not time for it. But however this be, thofe
-Chriftians are utterly inexcufable, who have it in their
power to read the word of God, and will not do it.
God, in his infinite wifdom, and unbounded good-
nefs, has fupplied men, by the revelation of his will,
with the molt perfe@& means of inftru@ion. He in-
fpired the prophets and apoftles, and was pleafed their
writings fhould be preferved, that in them truth
might always remain pure, without being corrupted —
by the forgetfulnets and inconftancy, the careleffnuefs
or malice of men. The Scriptures, therefore, are
the moft valuable bleffing God ever beftowed upon
us, except the fending his Sun into the world; they
are a treafure, which contain in them every thing
that can make us truly rich, and truly happy. We
muft, therefore, have very little rezard for God and
his gifts, if we negleét to make a right ufe of this;
and it would argue the greateft degree of prefump-
tion, to imagine we can do without that affiftance,
which God himfelf has judged fo needful and expes
dient for us.
The ufe of the Holy Scriptures was-very common
_ among the primitive Chriftians; and as they were
regularly read in their religious affemblies, fo did
they read them with great diligence in their families.
But the Seri ptures were afterwards neglected, in pro-
portion
TO THE ARGUMENTS, &c. xii
portion as ignorance and fuperttition gained ground.
The people were no longer inftruéied in them; and
though the cuftom was retained of reading fome
portion of them in the church, they were rendered
entirely ufelets, by being read in a language the
people were unacquainted with. At length, the pri-
vate ufe of God’s word was wholly laid afide ; and
this divine light in a manner extinguifhed for feveral
ages. About two hundred years ago, it was, asi
were, taken from under the bufhel, where it had lain
fo long concealed ; and the people in feveral parts of
Chriftendom, recovered their right of reading the
Scriptures; but moft of thofe who enjoy this privi-
ledge do not improve it as they ought to do.
This indifference and negleét in reading the facred
writings, is the true caufe of that ignorance which
prevails among the generality of Chriftians. This
is the reafon, they have but a flight. and fuperticial
knowledge of the doétriues and duties of Chriftianity,
and too many entertain notions that entirely falfe
and groundlefs., This is the fource of the many errors
which are in vogue among us, and of the many
impious and libertine notions which prevail more and
more ; for as foon as we forfake the Scriptures, which
are our only rule of faith, to follow our own reafon-
ings, we mutt of neceffity go aftray. It is forfaking
this divine light, which has occafioned many perfons
who have thought themfelves infpired, and imagined
they have attained to the higheft degree of piety and
perfection, to fall into the moft extravagant notions,
and fometimes into the greateft impurities. In fhort,
to the fame caufe may be aferibed all that remiffnefs,
that
XIV THE PRELIMINARY DISCOURSE
that carnal and worldly mindednefs, which is too
common among Chriftians. All this, I fay, proceeds
from not reading the Holy Scriptures, and not making
that ufe of them for which they were given. |
It is true, this neglect in Chriftians may be in fome
mea{ure fupplied by reading the word of God in our
religious affemblies. And, indeed, if it is farprifing the
people fhould negle& to read it, there is ftill more reafon
to be aftonifhed, that for fo many years, men thould.
have forgot to give the reading of the facred writings
that honourable place in the public worthip, which
it always enjoyed among the Jews and among the firft
Chriftians. But even fuppofing the Scriptures were
regularly read in the church, this alone would not be
fufficient, unlefs Chriftians read them likewife in their
own houfes. The exprefs declarations of God’s word,
the practice of the church, both under the Old and
New Teftainent, and many other reafons, which it is
not expedient to mention at prefent, prove the necef-
fity of doing this. Befides, private reading is attended
with fome advantages which public reading is not.
In private, one may read with more leifure, confider
things more clofely, repeat the things more than once,
and make a more nice application. Private reading is,
likewife, the beft way to improve by what we hear in
public; it being impoffible rightly to comprehend what
is faid in public difcourfes and fermons, without being
well verfed in the Scriptures. Add to this, that pri-
vate reading keeps up a fpirit of piety and devotion,
whereas thofe who negleét this, inevitably fall into an
indifference and difrelifh for divine things ; which muft
be attended with remiffnefs in the duties of Religion,
and in a flavith fubjeCtion to the paflions. i
e
TO THE ARGUMENTS, &c. xv
We proceed now to confider the manner in which
the Holy Scriptures ought to be read: Here we fhall
make fome retle@tions ; firft, on the Books of the Holy
Scriptures, and their feveral parts; and, fecondly, on
the difpofitions which ought to accompany the reading
of thein.
I. Every one knows, that. the Scriptures compre-
hend the Old and New Teftaments: And as the Old
Teftament, which was written before the coming of
Jefus Chrift, is a part of the Bible which is leaft
read, and very many never read it all, it feems
neceflary here to prove the ufefulnefs of thofe Books
in particular. It is a very great miftake to imagine
they were defigned only for the Jews, and that they
are of no ufe to Chriftians. St. Paul fays, that what-
foever things were written aforetime, were written for
our learning ; and, {peaking of what had happened to
the J/raelites, he fays, that all thofe things happened to
them for enfamples, and were written for our admont-
tion, upon whom the ends of the world arecome. Jefus
Chrifi himfelf exhorts his difciples to earch the Scrip-
tures, for in them, fays he, ye think ye have eternal
life, and they are they which teftify of me. Our Lord,
when he thus fpeaks, recommends the reading and
meditating on the writings of Mo/es and the prophets,
as he does in feveral other places. On the knowledge
of what is contained in thofe writings, depends the
right underftanding of the principal articles of the
Chriftian Religion. Of this we have a very remark-
able and convincing proof, in the frequent quotations
made by Chrifé and his apoftles out of the hiftories,
prophecies,
|
xvi THE PRELIMINARY DISCOURSE
prophecies, and. other paflages of the Old Teftament.
There are even whole Books in the New. Teftament,
which no one can rightly underftand, who has not
read the Old with fome care and attention ; this re-
mark is particularly true of the Epiftle to the Hebrews,
which is nothing but a comparifon between the Law
and the Gofpel. :
But to convince us more fully of the ufefulnefs of
the Books of the Old Teftament, let us examine a little
into their contents; they are of three kinds, being.
either hiftorical, doctrinal and moral, or prophetical.
The Hiftorical Books, which are the firtt in order,
begin at Genefis, and end at the Book of Effher.
They are called hiftorical, becaufe they contain no-=.
thing but hiftories, except fome part of the Books of
Mofes, where the laws which God gave to the Jews
are fet down. In thefe Books, we are informed of
the moft confiderable events relating to religion,
and the people of God, from the creation of the
world, to the return from the Babyloni/h captivity.
Thefe are the Books we fhould begin with; for it is
remarkable, that the firft inftru€tion God was pleafed
to give his church, was by biftory; this method of
inftru€tion being the moft plain and eafy, and fuited
to every capacity. Hiftories are fo eafy to compre-
hend and retain, that even children may underftand
them without much difficulty ; and, therefore, the
foundation of their inftruétion fhould be laid here.
Befides, on hiftorical faéts the whole of religion
is founded ;-as hiftory furnifhes us with invincible
proofs of the truth and divine authority of the Scrip-
tures,
7
TO THE ARGUMENTS, &c. kvti
tures. However, the hiftories of the Old Teftament.
contain not only faéts, but likewife the doétrines and
duties of religion: They fet before us many noble
examples, wherein are difplayed the wifdom, good-
ne{s, and juftice of God’s providence, his love to good
men, and difpleafure againft finners. The eleventh
chapter of the Epiftle to the Hebrews, is a remarkable
proof of the truth of this obfervation. In that chapter,
St. Paul, defigning to fhew the nature and effeéts of
faith, colleéts together in one view the examples of
faith, obedience, and conftancy, which we meet with
in the lives of the patriarchs, and other illuftrious
perfons, who lived before the coming of Chri? ; which
may convince us, that the reading and meditating on
the hiftories of the Old Pera eH muft be of great
ufe to Chriftians,
The Books of the Old Teftament, which are called
- doétrinal and moral, are the Book of Jod, the P/alms,
and the writings of Solomon.
Thefe Books are not altogether fo clear as thofe
which are hiftorical. In Job and the Proverbs, for
inftance, we meet with fome paflages whofe fenfe is
not eafily determined; which is generally owing to fome
defect in the verfion ; the extreme concifenefs of the
fentences, and the figures of fpeech, fo different from
any in ufe among us, making it very hard to exprefs_
them in the modern languages. But if thefe Books
are attended with a little obfcurity in fome places, they
may, neverthelefs, be read with great advantage.
They fupply us, in general, with thefe three ti.ings ;
with doctrines, with precepts of morality, and with
VOL. I, b fentiments
xviii THE PRELIMINARY DISCOURSE
fentiments of piety and devotion. Firft, We learn
from them the principal doétrines of Religion, fuch
as thefe; That there is a God who made the world ;
that he governs all things by his providence, dif-
penfing good and evil, proteéting good men, and
punifhing the wicked ; that this God, who is perfeélly
juft and righteous, will reward every man according
to his works ; with other doétrines of the like nature,
which are clearly difplayed in thefe Books, and con-
firmed with feveral very ufeful and inftruétive exam-
ples, particularly in the Book of Job, and the Pfulms.
Secondly, Thefe Books contain moft excellent rules
of morality, and precepts of great ufe relating to the
principal duties of religion ; to juftice, charity, purity,
temperance, patience, and other virtues. Thirdly, In
this part ef the Old Teftament, and particularly in
the P/alms, we meet with exalted fentiments of piety,
and the moft excellent patterns of devotion ; here we
are taught how we ought to be affeéted with the ma-
jefty of God, and reverence and adore the Supreme —
Being; with what pleafure and delight we ought to
meditate upon the wonderful works of creation and
providence ; with what gratitude and fervency of de-
yotion, we ought to extol his perfections, and praife
him for all his mercies; that we ought to pay the
higheft regard to God’s holy commandments, and
account thofe advantages ineftimable, which piety
_ procures to its true votaries. Here we learn to truft
in God, to call upon him in time of trouble, to fub-
mit with refignation to the divine will, and to have
recourfe to God’s mercy by repentance, when we have
offended him. Therefore, the reading of thefe Books
ex 7 muft
TO TRE ARGUMENTS, &c. xix
muft needs be of great ufe to guide and inflame our
devotion.
The prophetical Books are the writings of the pro-
phets, from Z/aiah to Malachi. They are ftiled pro-
phetical, becaufe they principally contain prophecies,
or prediétions. They are not, however, fu ftriétly
prophetical, but we find in them feveral remarkable
hiftories, asin Jeremiah, Daniel, and Jonah ; as well
as many ufeful, moral inftruétions, in the exhorta-
tions and remonttrances of the prophets. The pro-
phecies, which make up the moft confiderable part of
thefe Books, are of three kinds ; fome relate to Jefus
Chrifi, and the Chriftian church ; others concern the
Jews more particularly ; and others foretel what was
to befal the feveral nations and empires of the world.
If, in reading the predictions of the prophets, we
meet at firft with fome obfcurity, inftead of being fur-
prifed at it, let us confider, that every prophecy muft
be obfcure, at leaft, in fome refpetts, before the event.
It was fo far from being neceffary to the falvation of
the faithful in thofe times, that thefe prediétions fhould
be abfolutely clear to them, and that they fhould per-
fe€tly comprehend them in every part, that, on the
contrary, the meaning of them muft needs be con-
cealed. The unfearchable wifdom of God, and the
wonders of his providence, appear with much greater
luftre, when we reflect, that his defigns were accom=
plifhed, and the predictions of the prophets fulfilled,
without men knowing any thing of it, and by fuch
means as no one would ever have thought of. Be-
Aides, had thefe predi€tions been abfolutely clear in
| b 2 | every
2 THE PRELIMINARY DISCOURSE
every circumftance, men might have fo far obKruéted
the defigns of Providence, that continual miracles,
and altering the courfe of nature, might have been
neceflary in, order to bring about the execution of
them. Therefore God, in great wifdom, fpread a vail
over the prophecies, that they might be attended with
fome obfcurity. |
It is however, to be obferved, that what was once
obicure, the event has made clear. Moft of the pro-
phecies relating to the coming of Chrift, to his fuf-
ferings, ‘and kingdom, to the reje€tion of the Jews,
and the calling of the Gentiles, are now very eafy to
comprehend. ‘The prediétions concerning the Jews,
which foretold the defiruétion of Jexu/alem, and their
difperfion, occafioned firft by the 4/fyrians and Baby-
lonians, and afterwards by the Romans, foon after the
coming of our Lord; thefe predictions are fo perfeétly
explained by the event, that there is no difficulty at-
tending them. | As to thofe prophecies which related
to other nations and kingdoms of the world, as the
prophecies of J/aiah, from the thirteenth chapter, and
the remarkable predictions of Danie/, if the generality
of readers find them difficult, becaufe they are igno-
rant of the hiftory of thofe times and nations, they
are quite clear to thofe who are acquainted with that
hiftory. . Befides this obfcurity, arifing from the fub-
jeét of the prophecies, the {tile of thefe infpired writers,
who make ufe of various images, and figures of {peech,
foreign to, the ufages of thefe times, is another caufe
of obfcurity. But with fome affiftance, like that which
is attempted in’ this work, and a little acquaintance
with the language of the prophets, we may eafily
difcover
TO THE ARGUMENTS, &c. xi
difcover their meaning. Upon the whole, if there
are fome paflages in their writings which we do not
perfeétiy comprehend, we may, without prejudice to
our falvation, be ignorant of their true import.
It is a very great fault to negle&t, as too many do,
the reading of the prophecies. If Chriftians would
but read them, and meditate on them, they would
find an afionifhing light dart from them ; they would
difcover beauties:which they are now ftrangers to 5
and would have a more lively fenfe of the truth and
excellence of religion than they now have. In faét,
nothing can be conceived a more convincing proof of
the being of God, nothing a more undeniable argu-
ment that he governs all things, and that the Scrip-
tures are his word, than to fee the exaét completion
of thofe ancient prophecies, which were in the hands
of the Jews, fuch as we now have them, many ages
before the coming of our Lord. For this reafon, St.
Peter advifes Chriftians to read and meditate on the
prophecies, as a moft likely means to firengthen them
in the faith. /Ve have alfo, fays he, a more fure
word of prophecy, whereunto ye do well that ye take
heed, as unto a light that shineth in a dark place, until
the day dawn, and the day-fiar arife in your hearts.
The New Teftament is that part of the Scriptures
which it moft concerns us to be acquainted with. If
the Old and New Teftament be compared together,
the latter is certainly the cleareft and moft perteé:
For though the doétriae of the Gofpel be at the bot-
tom the fame with that of AZofes and the prophets,
yet it is certain, that the divine truths, the duties,
the
xxii THE PRELIMINARY DISCOURSE
the promifes and threatenings of the Gofpel are pro-
pofed with greater ftrength and evidence than thofe
of the Old Teftament. The Gofpel has not only re-
moved: the fhadows of the law, and fet in a clear light
what was before revealed only in part; but, likewife,
teaches us many things, which the faithful of old
knew not, and which the prophets themfelves, as our
Saviour obferves, were ignorant of. Hence it is that
St. Paul calls thofe things my/ieries, or fecret things,
which were unknown to former ages. Nor is it to be
wondered at, that we find greater light in the Gofpel
than in the Law: JA/Zofes and the prophets fpeak in
the Old Teftament; but in the New it is Jefus Chrift,
the Son of God, of whom it is faid, This is my beloved -
Son, hear him. St. Paul makes this diftin&tion, when
he fays, God, who at fundry times, and in divers man-
ners, fpake in times paft unto the fathers by the pro-
phets, has, in thefe laft days, fpoken unto us by his Son.
The New Teftament confifts of the Go/pels, the
Adis of the Apofiles, and the Epifiles. Of thefe, the
Gofpels are the firft in order and dignity ; which offer
to our view, Firft, The difcourfes of our Lord, as
they proceeded from his facred lips; the moft holy
and moft perfeG laws, which he taught mankind,
that thereby they might learn to know God, and to
ferve him in fpirit and in truth; the duties which he
recommends to the practice of his dilciples ; the re-
wards and punifhments of another life ; and all thefe
attended with fuch a degree of evidence and con-
viétion, as is to be met with no where elfe. Secondly,
We read in the Gofpels an account of our Saviour’s
niiracles,
_..TO. .THE ARGUMENTS, &c, . Xkill
miracles, which difplay his divine power, and at the
fame time his great goodnefs, fince all his miracles
were acts of mercy and kindnefs. When we read the
Gotpels, we ought to give great attention to our
Lord’s miracles, as this method God was pleated to
make choice of, to prove that Jefis was the Mefliah,
Laftly, In them we fee defcribed the unfpotted life
of our great Redeemer, his zeal, his obedience to the
will of his Father, his amazing love to mankind, his
meeknefs, humility, fincerity, purity, patience, and
renouncing of the world. ‘Thefe virtues, which fhine
forth in his life, are all united in his death, and ap-
pear with the greateft luftre. ‘To the hiftory of the
death of Jefus Chrift, the Gofpel adds likewife an
account of his refurreétion and afcenfion, which are
the foundation of our faith and hope. |
From hence it is evident, that the Gofpels are the
moft confiderable part of the New Teftament; for
which reafon, the reading of them has always been
looked upon in the church as a thing of the greateft
importance; and as the Jews, though they read the
writings of the. prophets, and received them as divine,
had a particular veneration for the law of Mo/es, and
gave that-the firft rank; fo Chriftians have always
exprefied an extraordinary refpett for the Gofpels,.
From hence proceeded the ancient cuftom of rifing
up, and ftanding all the time the Gofpels were reading |
in the church, and the cuftom of reading and explain-
ing fome part of them every Sunday in the year.
The Ads of the Apojfiles inform us, in what:manner
the Gofpel, after our Lord's afcenfion, was preached,
6 both
xxiv THE PRELIMINARY DISCOURSE
-both at Jeru/alem, and the places adjacent, and in
feveral parts of the world. The reading this Book is
of great ufe, and as it is wholly hiftorical, it cannot
be very difficult to underftand.
The Epifiles, or Letters, which the apoftles fent,
either to the churches in their time, or to particular
perfons, make likewife a part of the Canonical Books
of the New Teftament. St. Peter informs us, that
St. Paul's Epifiles were reckoned among the divine -
writings, in the life-time of the apoftles. It would
be a grofs miftake to imagine that the Gofpels alone
are fufficient, and that the Epiftles may be difpenfed
with. The Epiftles furnifh us with an explanation
of feveral articles, which are not altogether fo evident
from the Golpels ; fo that the Gofpels are more clear,
jn many refpeéts, when the Epiftles are added to them.
In truth, Chrifi did not always think fit to explain
himfelf fully and completely upon every fubjeét ; his
‘thoughts were often concealed under figurative ex-
preffions, or fimilitudes, which were fomewhat ob-
-{cure, and were not to be entirely cleared up till after
his afcenfion: There are even many things which
Chrift did not tell his apoftles while he was with them,
and which, confequently, are not to be found in the
Gofpels. Hear our Lord’s own words: I have yet
many things to fay unto you, but you cannot hear them
now ; howbeit, when the Spirit of truth is come, he
will guide you into all truth, and will fhew you things
to come. The apoftles, after they had received the
“Holy Ghoft, were much more enlightened than be-
fore; and therefore we meet, in their writings, with
the
-
TO THE ARGUMENTS, &e, xx¥
the difcovery of many things of the greateft im-
portance, and even fuch as are abfolutely neceffary |
for our inttruction.
For the right underftanding of the Epiftles, the
chief thing to be obferved is, the occafion and defign
of writing them. Though they treat of different
{ubjeéts, as the exigencies of the church required at
that time, yet what the apoftles deliver upon thofe
fubjeéts, ferves to clear up feveral points in religion.
Their aim, in general, was to preferve in the Chriftian
churches, then lately founded by them, found doc-
trine, and purity of manners, and to guard the faith-
ful againft the errors which many perfons, converted
to Chriftianity from among the Jews and Gentiles,
took great pains to diffeminate, and thereby corrupted
the doctrines and practices of Chriftianity. The grand
defign of the apoftlesin all their Epiftles, is to perfuade
Chriftians to perfevere in the faith, and in a holy life ;
and therefore they all end with, earneft exhortations
to the practice of the virtues and duties of religion,
There are even fome which were written with no other
view, particularly the Epiftles called Catholick, which,
except a few places, wherein the apoftles flightly
‘touch upon fome article of faith, confift wholly of
moral precepts, and exhortations to true holinefs.
If. From what has been faid, it appears, that the
reading of the Old and New Teftament is a moft ex-
cellent means of inftru€tion and edification. But be-
fore we can reap this advantage from it, the heart and
mind muft be fitly difpofed for the reading of them.
The Scriptures may be read, and with great diligence,
and yet no advantage enfue, if we read them ina
flight,
XXVI THE PRELIMINARY DISCOURSE
flight, curfory way, and only for. the fake of reading,
It is with reading, as it is with prayer, and other aéts
of religion; they are of no ufe, and even become
finful, when not attended with the neceflary difpo-
dtions. f |
1. The firft neceffary difpofition is Atention ; that
is, when a man reads, his mind fhould be free, com-
pofed, and difengaged from other thoughts.. Above
all, we muft take heed that our hearts be not dif-
ordered by our paflions ; for the heart and the paffions
are the great caufes of diftra€tion and inatteation in
reading, as well as in prayer; the mind naturally
dwelling upon thofe things which have taken poffed-
fion of the heart. For this reafon it is convenient to
make choice of thofe {feafons for reading, in which
_ we are difengaged from other things, and particularly
the morning. It is likewife of great ufe, before we
begin to read, to ftir up our attention, by ferioufly con-
fidering what we are going about, and reflecting, that
when we read the Scriptures God {peaks to us, and
by his word defires to make us happy, and bring us
to everlafting life. To fecure attention, we muft like-
wife read with deliberation. Many are very fond of
reading a great deal, and running over the Scriptures
in a thort time; forgetting that what makes reading
profitable is attention, meditation, and ferious reflec-
tion on what weread. Reading, whichis the nourith-
ment of the foul, is like food to the body, which
cannot fupport life and vigour, unlefs it be chewed
and digefted. Let us therefore avoid precipitation,
do nothing in a hurry, and allow ourfelves leifure to
weigh and confider well what we read: To this end,
we
TO THE ARGUMENTS, &c. XXVll
we muft avoid reading too long at a time ; for fhort
readings are generally beft; however, the following
diftingtion may be obferved. When we read the
Hiftorical Books, we may read more at a time, and
fafter ; becaufe hiftory is more conneéted, its tranfi-
tions from one fubjeét to another are not fo quick,
and its connexion engages and keeps up the atten-
tion, and makes it eafier to retain what has been read.
But when chapters are read which contain doétrines
or precepts, as in the Book of Jod, in the Proverbs,
and Epiltles, one cannot read fo long together ; be-
eaufe each verfe demands a particular confideration,
and therefore, we muft read the lefs, and with the
greater deliberation.
2. We muft read frequently and diligently. No
one can be fufficiently acquainted with the Scriptures,
without making them familiar by frequent reading.
Regular aud frequent reading gives us an opportunity
of meditating on them the more ; whereas thofe who
read but feldom, will never furnifh their minds,
much lefs fill their hearts, with what is contained in
thofe Sacred Books. Befides, a careful and conftant
reading will give us a greater relith for God’s word;
which, the more we read and meditate on, the more
beauties we difcover in it; the more it enlightens the
underftanding, and fanctifies and rejoices the heart.
A Chriftian, therefore, fhould make this divine word
his regular ftudy; fhould meditate therein day and
night; and as he every day takes food for the nou-
rifhment of his body, fo fhould he every day give
his foul that heavenly food which will nourifh him to
eternal life,
3. We
SxVill - THE ‘PRELIMINARY DISCOURSE
3. We’ muft read with judoment and difcretion, if
we would rightly underftand the fenfe of Scripture,
and difcern the ufe we are to make of it. If this dif-
pofition be wanting, we may read without advantage,
and even by reading run into dangerous errors.
This judgment and difcretion is neceffary, Firft,
In order to diftinguith how far what we read is the
‘word of God. ' For as there are many-aétions related
in Scripture, not for our imitation, but rather to in-
{pire us with horror and deteftation againft them, fo
there are many things which were not committed to
writing to be the rule either of our thoughts or actions.
The facred writers fometimes fet down the fpeeches
and fentiments of the wicked: For inftance, in the
‘prophet Malachi we read thefe words, J¢ is in vain
to ferve God : and what profit is it that we have kept
his ordinances 2 And in one of St. Paul's Epifiles,
we meet with this maxim of carnal and profane men,
Let us eat and drink, for to-morrow we die: But
when we read thefe and fuch ‘like paflages, we muft
remember, that thofe who [peak thus are wicked men.
And even thofe who are in Scripture commended for
their piety, did not always aé in ftri€ conformity
to it: Thus, when David vowed utterly to deftroy
Nabal’s houfe, we muft conclude he finned in fo
doing ; and the difcourfes of Jod’s friends, though
they are extremely beautiful and inftruétive, are not
to be approved of in every refpect ; for itis faid, Gad
was wrath with them, becaufe they had not fpoken the
thing that was right.
This difcernment is likewife neceflary, in order to
jadge in what fenfe we are to interpret what we read ;
otherwife
Mey.
© T0 THE ARGUMENTS, &c. XXiX
| otherwife we may often be greatly miftaken. For
example, when Ao/es fays, The Lord hardened Pha.
paoh’s heart, one might imagine the hardnefs of men’s
hearts proceeds from God, and that he is the author
of it; which would be a notion fhocking and blaf-
phemous to the higheft degree. When St: Pau fays,
That’ Jefus Chrift has delivered us from the law ; that
he has blotted out the hand-writing of ordinances that
was againft us ; and that we are juftified without the
deeds of the law; we mutt confider in what fenfe he
fays it; or elfe we nay run into a moft pernicious error,
and imagine Chriftians are difpenfed with keeping
the moral law, and that good works are not neceflary.
Every day we hear finners and libertines pervert texts
of Scripture, to excufe themfelves and extenuate
their crimes. Unilearned and unftable men, as St,
Peter obferved in his time, wreff that Divine Book
to their own deftruétion. Examples of this kind are
innumerable; which prove that it is of the greateft
importance to read the Scriptures with prudence and
difcretion. )
~ One of the beft ways to prevent miftaking the
true fenfe of Scripture, is to have a conftant eye to
‘the defign which the facred writers, had in view ; to
examine upon what occafion, and to what end they
fpeak; to obferve the conneétion of what is faid with
what precedes and what follows; and. to compare
what we read with other paffages which may ferve to
explain it.. If any one fhould take all the verfes of
the Scriptures apart,-as, fo many unconneéted fen-
tences, with each its proper fenfe and meaning, much
like the fentences in the Book of Proverbs, he would
run
XXX THE PRELIMINARY DISCOURSE
run into very great errors. We muft never lofe fight
of the end and defign of what is faid, if we defire to
difcover the true meaning of God’s word. ‘This we
muft be particularly careful to do in the books and
chapters which are doétrinal, and efpecially in the
Epiftles ; which is the reafon we have been obliged to
add a little to the length of the Arguments of thofe |
chapters.
If a right judgment be neceffary, as we have ob-.
ferved, in order to underftand the Scriptures, it is not
lefs ufeful in order to difcover the improvement we are
to make of them. To this end it muft be confidered,
that the great defign of the Scriptures, and the ufe
they fhould be applied to, is to produce in us true
faith and the love of God, and thereby bring us to
eternal life.. Thefe things were written, fays St. John,
that ye might believe that Jefus is the Son of God, and
that believing, ye might have life through his name.
St. Paul fays likewife, that whatfoever things were
written aforetime, were written for our learning ; that
we, through patience and comfort of the Scriptures,
might have hope. ‘This is the natural and genuine
-effe& of every part of revelation: Its doétrines are
revealed, that we may receive them with faith; that
they may purify our hearts, and lead us to love and
fear God: its commandments were given, that we
might keep them; its promifes and threatenings tend
wholly to diffuade us from that which is evil, and
incline us to that which is good; and the examples
which the Scriptures fet before us, have the fame
tendency.
Therefore,
- TO THE ARGUMENTS, &e. XXXE
* Therefore, whenever we read the Scriptures, we
mutt endeavour to difcover, firft, what is of ufe to in-
ftruét and inform us ; and then, what tends to fanétify
us, and bring us to God; that what we read may
always excite us more and more to piety, and difpofe
us to live a godly life. Moreover, it is of great im-
portance for every one to take notice of what particu-
larly concerns himfelf,and what bears the greateft affi-
nity to-his own circumftances and neceffitiess. In this
. impartial application to ourfelves of what we meet with
in God’s word, confifts the right ufe of this Book.
This St. James teaches us, when he fays, Jf any man
be a hearer of the word, and not a doer, he is like unto
a man beholding his natural face in a gla/s ; for he
beholdeth himfelf and goeth his way, and firaightway
forgetteth what manner of man he was. Whereas the
wife and faithful hearers of the word, are thofe who
ferioufly and attentively confider and meditate upon
it, and obey its commands. By which the Apoftle
fhews, that the ufe we muft make of the Holy Scrip-
tures, is to learn obedience; that we muft read and
hear them with a defign to grow better; and that he
who does not make this ufe of them, deceiveth his
own foul. |
A, The Scriptures muft be read with /ubmiffon and
obedience of faith. Since itis God who fpeaks in
them, we have nothing to do but to be well affured
that we rightly underftand their meaning, which is
never difficult in things neceflary to falvation; and
then we are with fubmiffion and docility to receive
whatever they reveal, and make that the rule of our
faith and practice, Therefore, when we read the
hiftories
Xxkxil THE PRELIMINARY DISCOURSE
hiftories recorded in the Scriptures, we muft believe
them as firmly as if we were eye-witneffes of every,
event; which we have the more reafon to do, as there
is no hiftory which is attended with fo many con-
vincing proofs of its truth and certainty. 7
When the Scriptures propofe doétrines as the ob-
jects of our faith, we muft embrace them without the
leaft doubt or hefitation. If the do€trines revealed
are of fuch a nature, that it 1s impoffible fully to
comprehend the reafon, or the manner of their ex- -
iftence, this fhould not in the leaft {tagger our faith.
We muft confider, that the moft evident and incon-
teftible truths, if we attempt to fathom them, are
attended with difficulties which no one can refolve.
Therefore, it muft be prudent as well as pious, upon
fuch occafions, not to give way to a fpirit of curio-
fity; to lay afide vain reafonings and rath inquiries,
which would only ferve to tempt us to doubting and
infidelity. God bas fpoken, and let that fuffice.
When we read the commands and precepts which
God has given us in his word to be the rule of our
attions, it is our duty to believe, that obedience and
conformity to them is abfolutely and indifpenfibly
neceflary. And as the fenfe of the Scriptures is never
obfcure in this refpeét, and it is impoflible we fhould
be deceived, unlefs we wilfully fhut our eyes againft
the truth; all we have to do is, with humility and an
honeft heart to fubmit to whatever God is pleafed to
command ; continually remembering, that as he has
an abfolute right and authority to command our obe-
dicnce, fo are we fure he will require nothing of us,
but what tends to make us happy. Should the divine .
| commands
. 70 THE ARGUMENTS, &c. = xxxiil
commands appear ever fo difagreeable, and thwart
our moft favourite paflions and inclinations, it fuffices.
that God has faid, This do, to make it our duty. to
obey ; or, This ye shall not do, to oblige us to abftain.
We mutt filence our paffions, and not liften to the
fuggeitions of our own hearts ; for our paflions are
the enemies which raife all the difficulties we meet
with in the way of God’ s commands, and fuggeft falfe
reafons to excufe our difobedience. And if to this
end it be neceflary to refift our inclinations, and do
violence to ourfelves, let us remember, this is the
bett proof we can give, that faith and the love. of
God is the ruling principle of cur ations, Refifting
our inclinations, and overcoming our natural relue-
tance, is the only teft of our obedience, and a, proof
that our will is in entire fubmifiion to the divine will,
But it. is a dangerous thing, and repugnant, to the
nature, of faith, to argue er God commands, and
to difpute, either about the nature or neceflity of our
. duty. To banith all falfe reafonings and all vain pre-
tences, w hereby men endeavour to elude the exprefs
declarations of God’s word, is the reafon why the
apottles, when {peaking of the laws by which we fhall
be judged, fo frequently advife us, Not to be deceived,
nor fuffer ourfelves to be feduced by philofophy and
vain deceit, and the like.
Laftly, This fubmiffion muft take place, likewife, in
the promifes and threatenings contained in the Scrip-
tures; that is, when they defcribe the happinels of
the life to come, or the puuifhments referved for the
wicked, we ought no more to doubt of the certainty
of thote promifes or threatenings, than af we now
VOL. I. c aftually
kxxiv THE PRELIMINARY DIscoUKSE
aétually faw the completion of them, aid the great
day of retribution was already come. ‘his is one of
the principal effeéts of faith. Faith, fays St. Paul,
as the fubftance of things hoped for, and the evidence
of things not feén. Now, finee fuch is the nature of
that fubmiffion of faith, which ought to accompany
the reading of the Scriptures; if we have it not, we
fhall read them and hear them in vain. The word
doth not profit, unlefs it be attended with faith in
them’ that hear it. ai
“The laft difpofition with which the Scriptures ouglit
to be read, is piety and devotion. This difpofition is
the principal, and includes all the reft. He that reads
the Scriptures, muft have a love for truth and virtue ;
‘fhould: have a heart inclined to good, and fincerely
defirous to know the will of God and to do it. This
upright intention is what our Lord calls in the Gofpel,
An honeft and good heart, which makes a man, when
he has heard the word, keep it, and bring forth fruit
with patience. ‘This makes the mind attentive, in-
fpires it with that prudence and judgment, which is
fo neceffary to the right underftanding of what God
would have us know and do to.be faved. Thofe who
have this pious intention, this. honeft heart, fail not
to enter into the true fenfe of the Scriptures, and
to difcover their beauties. This Jefus Chrift teaches
us, in thefe remarkable words, Jf any man will do
the will of God, he fhall know of my do&rine. God
manifefts himfelf to thofe that feek him; and fheds
abroad in their hearts the all-quickening light of his
holy fpirit, and furnifhes them with the moft ufeful
knowledge. | 1
. To
us
TO THE ARGUMENTS, Xc. RXXV
To coficlude thé whole. As the reading of the
Scriptures requires a pious heart, fo does it likewife
demand a heart truly devout. Devotion, which, by
the confeflion of all who make any pretéfices to
religion, is a neceflary qualification in prayer, is not
lefs requifité in reading. When God {peaks to us in
his word, we ought not to be lefs affe€led with thofe
fentiments of reverence, zeal, joy, and love, which
devotion infpires, thai we ought to be when we fpeak
to him in our prayers: Nay, prayer itfelf fhould al-
ways accompany our reading: There is no better way
to prepare to hear the voice of God, than to call upon
him, and lift up our hearts unto him. It is by humbly
imploring the affiftance of the Holy Spirit, that we
obtain that grace, which prepares the heart, and dif-
pofes it to love God, and keep his commandments.
By this alone, the reading of the Holy Scriptures will
become profitable to our falyation, and bring us to
that happy end, for which God was pleafed to com-
mit them to writing. God grant, that the reflections
now made, and thofe which are difperfed through the
body of this work, may produce this effeét on thof¢
that read them.
The End of the Pretiminary Discourse.
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Half-penny, or Sixteen Shillings a Hundred.
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Revelation
THE
FIRST BOOK OF MOSES,
CALLED
GENESIS.
ARGUMENT.
The Book of Genefis is fo called, becaufe in this book
Mofes gives an account of the origin of all things.
It begins with the creation of the world, and ends at
the death of Jofeph; comprehending the pace of
about 2400 years.
CHAP. I.
HE firft chapter contains an account of the crea-
tion of the world.
REFLECTIONS after reading the chapter.
THE firft chapter of Genefis teaches us the firft
truth in religion, namely, That there is a God, who
created the world, and all things that are therein ;
that it is he who has given to all creatures the nature
and qualities that belong to them; and that by his
will the world fubfifts in that admirable order which
we obferve in it. But that we chiefly learn from this
chapter is, that God made man after his own image ;
that he gave him dominion over all other creatures,
and endowed him with a fpiritual and immortal foul,
. VOL. I, ai B ~ capable
id
2 } GENESIS.
capable of knowing and loving his Creator; and, there-
fore, it is our duty to acknowledge and adore the
power, majefty, and wifdom of God, which are fo
manifeft in all his works; to celebrate his goodnets
towards us, and continually render him the thanks,
love, and obedience, which are fo jufily. due to him.
CHAP.? TT.
. AFTER God had created the world in fix days,
he fanctifres the feventh day. II. He places
Adam in the terreftrial paradife, and commands him
not to eat of the fruit of a tree, which is called the
tree of knowledge of good and evil. III. We have
an account of the creation of the woman, and the in-
ftitutien of marriage.
REFLECTIONS
WE are to obferve three things in this chapter: I.
That. God, having created the world in fix days, refted
on the feventh, and hallowed that day ; that the, ob-
fervation of the fabbath-day might ferve afterwards, to
keep up among men the remembrance of the creation
of the world. IL. It mutt be obferved, that God placed
Adam in paradife, that he might be happy; but, to
make trial of his obedience, at the fame time gave him
a law, attended with fevere threatenings; forbidding’
him, upon pain of death, to eat of the fruit of the tree
of the knowledge of good and.evil. In this proceed-
ing of the Almighty, we fee the great goodnefs of
God towards man in his ftate of innocence; but this _
fhews likewife, that man could not be independent ;
that he was obliged to fubmit to the laws of his Cre-
ator; and that by his obedience alone, he was entitled
to the effetts of divine love. IIL What Mofes relates
of the inftitution of marriage, obliges us to acknow-
ledge the great wifdom and goodnefs of God, appear-
ing In this law, which he made at the beginning, for
the good of mankind : It obliges us alfo to honour
marriage
6
CHAP. III. 5
marriage as a holy ftate, which has God for its author;
and to avoid every thing that is contrary to fo holy
an inftitution; and particularly impurity, and all man-
ner of uncleanlinefs. |
CHAP. III.
AFTER Mojfes had given the hiftory of the creation
of the world, he gives an account in this chapter,
I. How Adam and Eve fell into fin. And II. How
God punifhed them, by driving them out of Paradife,
and fubjeéting them to the miferies of this life, and to
death.
REFLECTIONS.
THE defign of this chapter is to inform us, how
fin and death came into the world. This account of
Adam's fin was committed to writing, that it might
appear, that God is not the author of fin; but that
man fell into it wilfully, and through his own fault.
We learn likewife, from the fall of our firft parents,
how dangerous it is not to believe what God has de-
clared, to give ear to temptations, and to follow the
defires of the flefh ; and with how much care we ought
to watch over ourfelves, and be obedient in all things
to the laws of the Lord ; even in thofe things that ap-
pear to be of the leaft importance. We may alfo learn
from what happened to ddam and Eve after their fin,
and thé punifhment that God inflicted on them, in
making them fubject to the miferies of this life, and to
death itfelf, and driving them out of the garden of
Eden, that the divine threatenings are never in vain,
and that God cannot fuffer man’s difobedience to go
unpunifhed. But the goodnefs of God, at the fame
time, appeared in the promife, that the /eed of the wo-
man should bruife the ferpent’s head; the meaning of
which was, that God would deliver men from fin and
_ death, which were entered into the world by the fe-
_‘ducement of the devil. Let us blefs God for fulehPe
Ba this
4 GENESIS.
this promife, by fending Je/us Chrift into the world,
to deftroy the works of the devil, and to procure us an
admiffion into the heavenly paradife, where he has
prepared for us happinefs that fhall never end. -
CHAP. IV.
I. M OSES recites the birth of Cain and Abel, Cain's
killing bis brother, and his punithment. Il.
After this, he gives a lift of the poiterity of Cai, and
mentions the birth of Seth, another fon of Adam, from
whom the patriarchs defcended.
REFLECTIONS.
THIS chapter propofes to us two remarkable ex-
amples: the firft is that of Adel; who, as St: Paul
fays, through faith offered a more excellent facrifice
than Cain, and obtained witnefs that he was righteous ;
but, notwithitanding his righteoufnefs, was expofed to
. the envy and cruelty of bis brother, who killed him.
Thus God was pleafed to fhew, from the beginning of
the world, that he aceepts the fervice of none but
good people, whom, nevertheleis, he fuffers fometimes
to be opprefied by the wicked; a proof, from the very
- firft, that piety is not to expect its reward in this life.
The other example is that of Cain, in whom we have
an image of wicked men, and particularly of fuch as
hate their brethren, and an inftance of the ill effe&s
of envy and jezloufy. We may alfo obferve, in the
remorfe and terrors that haunted Cain after he had
committed this horrid deed, that a guilty confcience
is generally tormented with horror and remorfe. The ~
genealogy of Cain's defcendants was preferved, to fhew
the diftinGtion there was afterwards, between the im-
pious pofterity of Cain, and that of Seth, the fon of
Adam, from whom the patriarchs and the Meffiah de-
icended. |
peas
- CHAP. V. VI. 5
CHAP. V.
HIS chapter contains the names of the patriarchs,
and their genealogy from Adam to Noah.
REFLECTIONS.
THERE are two principal obfervations to be made
upon this chapter: The firft is, upon the long lives of
the patriarchs. God was pleafed to give them fuch
long lives, that by this means the world might be
fooner peopled, and the knowledge of the Deity, and
the remembrance of the creation, more eafily and
more furely preferved.. The fecond reflection, is that
which St. Paul makes in the Epiftle to the Hebrews,
where he fays, that Enoch was tranflated, and faw not
death, becaufe he was acceptable to God whilft he lived.
God thought fit thus to recompence the righteoufnefs
of this patriarch, and to convince the men of that
time, that there is another life after this, referved for
good men. ‘This is a truth which is ftill more clearly
proved in the gofpel, and particularly, by the afcen-
fion of Jefus Chrift. Thofe, therefore, who fhall imi-
tate righteous Enoch, and walk with God as he did,
and ftudy to pleafe him by a holy aad religious life,
fhall be admitted, after death, into that place to which
_ he was tranflated, and whither our Lord has gone te
prepare a place for us,
CHAP. VI, -
OD, feeing the extreme corruption of mankind,
refolves to fend a deluge upon the earth; and
commands Noah to build an ark for himfelf and his
_ family, and all other creatures that God was pleafed to
preferve.
REFLECTIONS.
WE are to obferve in this chapter, in the firft place,
that the marriages of the pofterity of Seck with the
| daughters
6 GENESIS.
daughters of Cain, occafioned that impurity and in-_
juftice, and all thofe other fins which were multiplied ~
upon the earth, even among the defcendants of Seth ;
which obliged God to bring the flood upon it, From
whence we learn, that intercourfe with the wicked and
ungodly is a very dangerous thing; and, in particular,
that uncleanneis and fenfuality have always been the
occafion of great evils; and, that this fin, as well as
violence and injuftice, expofes men to the wrath of
God. IJ. The goodnefs and patiencé of God towards
the inhabitants of the firft world is very vifible, in his
giving them an hundred and twenty years to repent
in, and warning them by the preaching of Noah, and
by the building of the ark, that the flood was coming
upon the earth. ‘Thus has God, in all ages, exercifed
great patience and long-fuffering towards men, giving
them neceflary warning of their danger, and time to |
prevent his judgments. III. In the command God
gave to Noah to build an ark, we fhould confider the
care he takes of thofe that fear him, and the wonderful
_ means he was pleafed to ufe, in his great wifdom, for
the prefervation of man and beaft, that the earth might
be replenifhed after the flood. IV. and laftly, We
obferve in this chapter, the faith and obedience of
Noah, who being warned by God of things not feen as
yet, moved with fear, prepared an ark; by which he
condemned the world, and became heir of the righteouf-
nefs which is by faith. This refleGlion, which St. Payl
makes in the eleventh chapter of the epiftle to the
fTebrews, engages us to imitate the faith of this patri-
arch, to walk in righteoufnefs as he did, and to make
aright ufe of the patience of God, who inyites us to
repentance ; that we may avoid thofe judgments which
will furely fall upon the wicked, and be faved with
thofe whom he will receive into his heavenly kingdom,
CHAP. VII.
HIS chapter contains the hiftory of the flood, from
which Noah was preferved in the ark, with his fa-
yajly,. and thofe creatures which were with him.
44 REF LECTION§,
CHAP. VIII. ”
REFLECTIONS.
THE hiftory of the flood is very remarkable; it
being the moft fignal example God has given of his
juftice fince the creation of the world. Itis too a
moft certain faét, the remembrance of which has been
preferved among all nations, and in the moft ancient
authors, as well as in the holy fcriptures. St. Peter
teaches us the ufe we ought to make of this hiftory,
when he fays, Jf God /pared not the old world, but
faved Noah, the eighth perfon, a preacher of righteouf-
nefs, bringing in the flood upon the world of the un-
godly ; the Lord knows how to deliver the godly out of
temptations, and to referve the unjuft unto the day of
judgment to be punifhed. Let us {ferioufly refleé&t upon
this great example; let us learn from hence that God
is juft; that his threatenings are not in vain; and that
the great number of finners cannot fecure them from
his vengeance. Moreover, let us confider, that as
they who were not in the ark perifhed, fo thofe who
fhall negleét to enter into the way of falvation, and to
lay hold of the long-fuffering of God, hall alfo inevit-
ably perifh. ‘This is what Je/us Chrift warns us of in
the gofpel, when he fays, that it will be at the day of
his coming as in the days of Noah; when the inha-
bitants of the firft world lived in fecurity, and thought
nothing of the flood, till it came upon them, and de-
ftroyed them all., Thus will finners be furprized at the
coming of Jefus Chrifi to judge the world, and to
render to all men according to their works,
CHAP. VIII.
OSES relates in this chapter, Noah’s going out
of the ark, after the waters of the deluge were
dried up, and his offering a facrifice to the Lord; in
coufeqaence of which, God reftored the order of nature,
REFLECTIONS.
8 GENESIS, —
REFLECTIONS.
WHAT we are principally to obferve here is, that
God, .after he had given the moft dreadful proofs of
his feverity in the deluge, gave marks of his goodnefs
not only towards Noah and his family, but towards
the whole race of mankind, by reftoring the world to
that ftate and order which we now fee it in. And
fince we enjoy the effects of God’s goodnefs, we ought
to render him our thanks for it, and ftir up ourfelves
to love and fear him, trom the confideration of his.
mercy, as well as of his juftice, which both remarkably
appear in the feveral circumftances of the univerfal
deluge.
CHAP. IX.
HERE we obferve three things: I. The laws which
God gave Noah, and all mankind after the flood,
efpecially thofe relating to food, which was then al-
tered, and to murder, II. God’s promife never to
drown the world again. III. What happened to Noa,
when being overtaken with wine, his fon Ham derided
him. IV. JAZofes, at the end of the chapter, mentions
the death of Noah,
REFLECTIONS.
THIS chapter teaches us, I. That we ought in-
violably to obferve thofe laws which God gave Noah
after the deluge; that we ought to. ufe foberly thofe
creatures which he allows us to partake of, and to
avoid all cruelty and injuftice. II. That the covenant
God made with Noah and all mankind, promifing
never more to bring a general deluge upon the earth,
but to preferve the world in the condition it was then
in, has fubfifted ever fince; and, confequently, all of
us are bound to acknowledge and celebrate the great
goodnefs of the Lord towards us, of which we con-
tinually feel the effects. III. That if the world is no
more to be deftroyed by water, it will be by fire, at
the
=
CHAP, X. XI. %
the laft day, according to St. Peter. If the old world,
being overflowed by water, perifhed, the heaven and the °
earth are referved for fire at the day of judgment.
IV. As to what is faid, at the end of this chapter, of
Noah’s being overtaken with wine, it muft be con-
fidered, that this happened to him innocently, becaufe
he was unacquainted with the effeét of wine, the ufe
of it having been till then unknown; and therefore
this example, fo far from excufing intemperance, is a
proof that we ought carefully to avoid it. What is
related of the fonseof Noah, teaches us, that God
bleffes thofe children who honour their parents, and
curfes thofe who are wanting in that refpeé which is
due to them, |
CHAP. X.
THIS chapter names the defcendants of Shem, Ham,
and Japhet, the three fons of Noah, by whom
_ the earth was peopled again after the flood.
REFLECTIONS.
THOUGH this chapter contains nothing but the
names of men and people, it is, neverthelefs, very
remarkable; as we fee here the origin of all the
nations of the world, and the firft beginning of
monarchy. What Mo/fes here fets down, ferves to
confirm the genealogy of the patriarchs, from whom
our Lord deicended ; fo that this chapter furnifhes us
with a good and convincing proof of the truth of the
facred hiftory, and of the divine authority of thefe
books; what Mo/fes here fays being perfeétly agree-
able to the moft ancient and moft authentic hiftories
of the feveral people of the world, and the countries _
which they have inhabited.
CHAP, ‘XI.
I. ]ZOSES informs us, in this chapter, that men
attempting to build the city and tower of
Babel, God confounded their language ; which occa-
fioned
10 . . GENESIS.
fioned. their being difperfed throughout the whole
earth. II. He gives an account of the defcendants
of Shem, the fon of Noah, down to Abraham.
REFLECTIONS,
THE relation Wofes gives of the difperfion, that
happened when the defcendants of Noah undertook
to build the tower of Pubdel, ferves to inftruct us in
the fequel of the facred hiftory, and how the feveral
countries of the world came to be inhabited. II.
God thought fit thus to difperfe thofe who pretended
to fecure themfelves from any future deluge, by build-
ing this tower, that he might punifh their pride and
impiety; and likewife, that the earth might be more
fpeedily inhabited. As to the genealogy of the pof-
terity of Shem, we muit obferve two things: one is,
that though the lives of men were then much fhorter
than before the flood, they were, reverthelefs, much
longer than they are at prefent: the other is, that this
genealogy was preferved, to fhew Abraham’s defcent
from it the fon of Noah.
CHAP. XII.
HIS chapter begins the hiftory of Abraham; in —
which we are informed, 1. ‘That the patriarch left
his own country, at God’s command, to come into
the land of Canaan, which the Lord promifed to give
him. II. That he was forced, by a famine, to go
down into Lgypt, where Pharaoh, the king, took
away his wife from him, and afterwards reftored her
again.
REFLECTIONS.
WE are to confider, in this chapter, I. That God
called Abraham, and made a covenant with him, in
order to preferve the true religion among his pofte-
rity; from which the Meffiah was one day to defcend.
II. That Abraham obeyed the calling of God, be-
heying in his promifes, though they were not imme-
diately
CHAP. XIII. teas
diately accomplifhed ; that he was expofed to feveral
troubles; that he dwelt in the land of Canaan asa
firanger, and was forced by famine to go into Egypt,
where he had like to have loft his wife. St. Paul
teaches us the ufe we are to make of this account of
the calling of Abraham, in the eleventh chapter to
the Hebrews: By faith Abraham, when he was called
to go out into a place which he should after receive for
an inheritance, obeyed ; and he went out, not knowing
whither he went. . By faith he fojourned in the land
of promife, as in a firange country. Let us learn,
by this example of Abraham, to follow our call, and
to obey God in all his commands, how difficult foever
they may appear to us; to live like ftrangers in this
world, and not to feek our true country here, but in
heaven; waiting, like our father Abraham, for that
city which is to come, whofe builder and maker is
God. The plagues with which Ged {mote the king of
L£gypt, becaufe he had taken away Sarah with an
intention to marry her, fhew, that adultery is a fin
very odious in the fight of God. And we fee, in the
manner of Pharaoh’s reproving Abraham, that that
prince was not ignorant how great this fin was. It
is, however, to be remarked, that the king of Egypt
conferred many favours on Adbrahain, and that this
patriarch carried away great riches out of that coun-
try; thus did he begin to experience the effeéts of the
divine bleffing and proteéction,
CHAP. XIII.
{. ABraham and Lot being returned from Egypt
into the land of Canaan, feparated from each
other, not being able to live together, by reafon of
their great pofleffions. II. Zot fettled at Sodom, and
Abraham dwelt in the land of Canaan, which God
again promifed to give him for an inheritance.
REFLECTIONS,
THE great riches which God gave to Abraham,
fhould be confidered as an effect of the bleffing which
he
1g - “GENESIS. ‘
he had promifed him; by which we may learn, that
the promifes of God are always fulfilled, and that he
does fometimes beftow upon them that fear him, even
the bleffings of this prefent life. The difpute that
happened between the fervants of Lot, and the fer-
vants of Abraham, and the moderation of the latter,
who gave his nephew Lo¢ the choice of fixing where ,
he pleafed, is a leffon to us, to avoid thofe quarrels
that are ufually occafioned by worldly goods; to
make the firft advances towards an accommodation,
and to renounce even our own advantage for the fake
of peace. ‘The choice that Lot made of the country
of Sodom, which was very fruitful, and very pleafant,
but its inhabitants, even then, very corrupt, and
threatened with the judgments of God, teaches us,
not always to look at the advantages and conveniences
of life; that it is a dangerous thing to live where eafe
and plenty reign, and that we ought to fhun the
company of bad men. Lafily, We may fee, in the
repetition of the promifes that God made to Abraham,
God’s unalterable love to his children, and the good-
nefs wherewith he fupports their faith, in thofe trials
which he expofes them to.
CHAP. XIV.
I. THIS chapter contains the hiftory of the war
between the king of Sodom, and his neigh-
bours, and the king of Elam, and his confederates ;
in which war, the king of Sodom was overthrown,
and Zot taken, with all his fubftance; but Abraham
defeated the king of Klam, and delivered Lot. - II.
As he was returning from the vi¢tory, JZelchifedek met
him, and brought him bread and wine; and Abraham
gave him the tenth part of all the {poil which he had
taken.
REFLECTIONS.
THE defeat of the king of Sodom, is to he looked
upon asa punifhment which God infli@led upom the
| inhabitants
CHAP. XV. 13
inhabitants of that city, for their great wickednefs
and as a prefage of their total deftruction. What
befel Lot, who was taken prifoner in that war, fhews
that they who dwell among the wicked, are often in-
volved in the divine Judgments which fall upon them ;
and that, therefore, it is dangerous to have any inter-
courfe with them. Abraham's vittory is a mark of
God’s bleffing upon that patriarch, and of his pro-
teétion of Lot. It thews alfo, that it is lawful to make
war in a juft caufe, and in one’s own defence. Laftly,
What is here faid of Melchifedek, who was king of
Salem, and a prieft of the moft high God, proves, that
the true God was known and worfhipped in that
country; and ought to put us in mind of what St.
Paul faith in the epiftle to the Hebrews, that this
Melchifedek, who blefied Abraham, and to whom that
patriarch gave the tenth ofall, reprefented Je/us Chrift
our Lord, the king and high-prieft of the church;
who was to reign over all things, and exercife a more
excellent and perfeét priefthood than that of the Jewish
high-prieft, or of Melchifedek himfelf.
CHAP. XV.
GOD renews the promife that he had made to
Abraham, of giving him a fon, and a numerous
pofterity, which fhould poffefs the land of Canaan,
and confirm that promife to him by a fign.
REFLECTIONS.
IN this chapter we obferve three things: I. That
God renewed the promifes he had. made to Abraham,
and confirmed them by a miraculous fign. II. That
Abraham's believing God, was imputed to him for
righteoufnefs. III. That God declared to him, that
thofe promifes fhould not be accomplithed in his life,
and even that his pofterity thould be affliéted for a
time ; which fuggefts to us thele refletions: 1. That
God in his goodnefg has, in all. ages, thought fit to
confirm the faith of all thofe he loyes by external figns;
) which
14 GENESIS. f
which he {till does in the facraments, which we ought
to efteem at the higheft rate. 2. That all thofe who
believe in him and obey him, as Abraham did, fhall
be juttified. 3. That the children of God do often |
meet with affli€tions in this world; and will not, till
after this life, fee the full completion:of thofe promifes
that God has made them.
CHAP. XVI.
[N . this chapter we have, I. An account of the
birth of J/hmael, the fon of Hagar. II. Hagar’s
leaving her mafter’s houfe, and flying from Sarah :
and the angel’s prediétion, that I/hmael fhould be a
powerful prince, and have a numerous pofterity.
REFLECTIONS.
THE marriage of 4braham with Hagar, muft be
looked upon as one of thofe things which God tole-
rated at that time, becaufe of the condition men
were then in; but which were contrary to the firft in-
{titution of marriage, and therefore are abfolutely
forbidden by the laws of the Gofpel: and the divifions
which happened upon that occafion in Abraham’s —
family, fhew, that fuch marriages are commonly at-
tended with fatal confequences. However, it is to
be obferved, that God took care of Hagar’s child,
promifing to blefs it, becaufe it was the fon of Abra-
ham; which alfo came to pais, the pofterity of Z/hmaet
being very numerous, and very powerful afterwards,
and fubfifting for many ages, as we learn from hiftory. |
CHAP. XVII.
I. OD renews his covenant with ddraham, and
the promifes he had made him ; and to affure
him of the certainty of his promifes, he changes his
name. II. He gives him the law of circumcifion, and
fortels the birth of Z/faac, ILL. Abraham, in obe-
ae dience
CHAP, XVIII. 15
dience to the command of God, was circumcifed, and
all his family.
| | REFLECTIONS.
WHAT we are chiefly to learn from this chapter,
containing the inftitution of circumcifion, is what
St. Paul obferves in the fourth chapter of the epiftle
to the Romans, namely, that Abraham was juftified by
faith before he received the fign of circumcifion ;
from whence he concludes, that neither circumcifion,
nor any other external rite, can-make a man accept-
able to God; and, that nothing but a fincere faith,
attended with obedience, can produce this effect.
Neverthelefs, this fame hiftory fhews, that the ex-
ternal figns of the divine covenant are not to be
neglected or defpifed ; and particularly, the ceremonies
and facraments which God has appointed as means to
firengthen our faith, and confirm his promifes; but,
on the contrary, that we ought to refpect and obferve
them religioufly, and. to make fuch a ufe of them as
may ferve to. confirm us in the faith and love of God,
and excite us more and more to holinefs of life.
CHAP. XVIII.
I, THREE angels appeared to Abraham, promifing
: the birth of L/aac, and acquainting him, that
God was going to deftroy Sodom and Gomorrah.
Il. Abraham intercedes with the Lord for the inha-
bitants of Sedom, but in vain ; God affuring him, that
the wickednefs of that people was at the height, and
_ their defiruétion determined and unavoidable.
REFLECTIONS.
THERE are four things chiefly to be obferved in
this chapter, I. The firft is, the refle@tion which St.
Paul makes in the epiftle to the Hebrews, upon Abra-
ham’s receiving the three angels who appeared to him;
Be not forgetful, fays he, to entertain ftrangers, for
thereby fome have entertained angels unawares. II.
The
16 | GENESIS:
The fecond reflection is, that .fbraham had been many
years without the fon which God had promifed him ;
but that the angels declared at laft to him, that Z/aac
fhould be born that year. Thus the promifes of God
always prove true, though the performance of them
be fometimes delayed. III. It is to be obferved in the
third place, that God, when he was going to deftroy
Sodom, thought fit to reveal his defign to Abraham,
that the patriarch might be convinced this overthrow
proceeded from God, and might thereby be engaged
to continue always in the fear of God, to truft in his
promifes, and to promote piety and religion in his
family. By this we fee that God reveals himfelf to
thofe who ferve him faithfully; that the confideration
of the divine judgments is a motive to fear him; that
it is the duty of parents to take care that their chil-
dren walk in the ways of the Lord, and that G
bleffes the pofterity of the upright. IV. The fourth
reflection concerns the interceffion of Abraham in be-
half of the people of Sodom, and God’s refufing to
pardon them, becaufe there were not ten righteous
men to be found in the whole city. Let us learn from
hence to pray one for another, and to endeavour in
particular to turn away the wrath of God from thofe
who are threatened with it; that God has a great re-
gard to the prayers, and to the holinefs of good men ;
that he fometimes fpares towns and people for their
fake ; but that when their number is very fmall, and
wickednefs and impiety prevail, the prayers of the
righteous are unprofitable, and nothing can then fkreen
a people from divine vengeance.
CHAP. XIX.
I. "THIS chapter contains the hiftory of the deftruc- —
tion of Sodom, and the places about it, which
were confumed by fire from heaven. II. Lo¢ was pre-
ferved from that deftruétion, and retreated to Zoar,
with his two daughters. |
REFLECTIONS.
CHAP. XIX. 17
REFLECTIONS.
LET us learn from the memorable hiftory of the
deftruction of Sodom and the neighbouring cities,
I. That what occafioned the inhabitants of thefe cities
to fall into thefe abominable crimes was, as one of the
prophets fays concerning them, Pride, fulne/s of bread,
and abundance of idlenefs, as well as hardnefs of heart
to the poor and needy. Letus obferve by this exam-
ple, how dangerous it is to live too much in eafe and
pleafures, and in particular, to what excefs fenfuality
and impurity may lead men. II. The dreadful judg-
meut of God upon Sodom, is a proof of the judg-
ment and condemnation referved for the ungodly,
and in particular, for thofe who give themfelves up
to vile atfe€tions, * This is what St. Peter teaches us,
when he fays, that God turned the cities of Sodom and
Gomorrah into afhes, and condemned them with an over-
throw, making them an example unto thofe that after
Should live ungodly; referving the unjufé unto the day
of judgment to be punifhed ; and chiefly them that walk
after the fle/h in the luft of uncleannefs. . III. The
fame apotile remarks on this hiftory, that God deli-
vered juft Lot'from the overthrow of Sodom; that this
righteous man dwelling among them, in feeing and
hearing, vexed his righteous foul from day to day with
their unlawful deeds; and that therefore the Lord
knoweth how to deliver the godly out of temptations
and affliétions. IV. We find in this hiftory, that Lof’s
fons in law perifhed in the deftruGtion of Sodom, be-
caufe they defpifed the warning which Zot gave them;
and that his wife was turned into a pillar of falt, for
looking back and having her heart and affe&ions en-
gaged on that city from whence the.came out. Thefe
two examples teach us not to negleé the warning God
gives us, to dread his threatenings, and to obey his
call, without regarding the things of the world, left
we be condemned with the world: this is what Je/us
Chrifé exhorts us to when he fays in the gofpel, Re-
member Lot's wife. Lattly, That which happened to
VOL. I. C Lot
18 - . GENESIS.
Lot himfelf, and his two daughters, after he had efcaped
from the overthrow of Sodom, fhould engage us to be
at all times upon our guard, and avoid all temptations
to fin, elpecially thiofe of drunkennefs and intempe-
rance, which are generally attended with fatal confe-
quences. 7
CHAP. XX.
APrakam goes to Gerar, and dwells there. The
king of that place, 4 bimelech, takes his wife from
him; but at the command of God reftores her to him. |
REFLECTIONS.
I. WHAT happened to Abraham when Abimelech
took his wife from him, and the punifhment that God.
infliéted on that prince’ for it, fhews, that Abraham
was expofed to a great many troubles, but that God
was ever with him and protected him. II. It appears
fecondly, from this hiftory, that the true God was
known in that country where Abraham then was, and
that they had fome fear and reverence for the deity ;
as God’s appearing to Abimelech, and that king’s an-
{wer, clearly evince. ILI. The obedience of dbimelech
in reftoring Sarah, as foon as God had made known .
to him, that fhe was Abraham's wife, and his abhor-
rence of the fin of adultery, fhew that he was afraid
to offend God ; fo that that prince will rife up in judg-
ment againft. many Chriftian princes, who, being fo
clearly inftruéted in the will of God, have no regard
to it, but abandon themfelves to fin, and particularly
to all manner of impurity. Laftly, God’s healing of
Abimelech, after he had rettored Sarah, and Abraham
had prayed for him, is a proof that God pardons fins
of ignorance; that he withholds his chaftifement as
foon as we forbear finning; and that he has likewife
great regard to the prayers and interceffion of good
men.
CHAP.
CHAP. XXI. 19
y _ CHAP. - XXT.
I. "THIS chapter gives an account of the birth of
| Tfaac. I. 'The reafon of T/hmael’s being driven
out of Abraham’s houfe, with Hagar his mother; and
the manner of God’s preferving Z/hmael’s life. III.
The league between Abraham and king Abimelech.
REFLECTIONS,
I. THE firft reflection on this chapter relates to
the birth of Z/aac, who was born to Abraham, though.
the patriarch and Sarah his wife were very old. In
this event were fulfilled God’s promifes of giving
Abraham a fon, who fhould be his heir, and partake
of the divine covenant. We obferve, moreover, in
this event, the efficacy of faith; fince, as St. Paul
fays in the epifile to the Hebrews, it was through
faith in the promifes of God, that ddraham and Sarah
had this fon according to the promife. II. Upon
Ifhmael’s being caft out of Abraham’s houfe, and ex-
cluded from being his heir, St. Paw! makes this remark,
that all thofe who detcended from Abraham, were not
counted his children, nor partakers of the divine
election; that God beftows his favours upon whom
he pleafes, and in fuch meafure as he thinks fit; and
that neither carnal birth, nor an outward profeffion of
religion, avail any thing without a true faith. It is,
however, to be obferved, that God blefied Z/hmael,
becaufe he was defcended from Abraham ; though he
was excluded from thofe advantages which were pro-
mifed to J/aac. God diftributes his favours in a
different degree; but he does good to all, even to
thofe who are excluded from fome particular privileges.
Ill. And laftly, The league which Abraham made
with Abimelech thews, that the children of God may
make treaties and alliances for their fecurity; and
that fuch treaties ought to be inyiolably obierved.
c g
20 _ AGENESIS.)
CHAP. XXIL
HIS chapter contains the hiftory of Abraham’s
facrifice, and the names of his brother Nahor’s
children.
} REFLECTIONS.
WE fhould confider this beautiful hiftory with great
attention: I. Here we fee, firft, the truth of what St.
Paul and St. James teach us, that Abraham thewed -
his faith by his works, when God tried him, and
commanded him to offer up his only fon; which is an
evident proof that wherever true faith is, it leads men
to do whatever God commands; and confequently,
that we cannot pleafe God nor be juftified without
obedience, and without good works. II. This ad-
mirable example of the obedience of Abraham, who
obeyed the divine command in {fo difficult a point,
teaches us to lave God above all things, to be ready
to offer up to him all that is moft dear to us, and to
fubmit ourfelves to his will, even in the moft hard and
fevere trials, and always truft in his providence. IIL.
The repeated affurances God gave Abraham of his
favour, deferve particularly to be attended to, who
faid unto him by his angel, after the patriarch had
given proof of his obedience: Now I hnow that thou
feareft God, feeing thou haft not withheld thy fon, thy
only fon from me; becaufe thou haft done this, I wilt
furely blefs thee. Though we owe our being and all
that we have to God, and what we do deferves no
,reward, yet he gracioufly accepts our endeavours to
pleafe him, and to exprefs our love to him, and re-
wards them abundantly. 1V. And laftly, The proof
Abraham gave of his love to God, in offering up L/aac,
fhould lead us to confider the infinite love that God
has fhewn to us, in delivering his only Son Je/us Chrift
our Lord to die for us, and fhould engage us to love
him, and moft heartily thank him for his mercy to-
wards us.
CHAP.
CHAP. XXIII, XXIV. ei
CHAP. XXII.
ARAH being dead, Abraham buys a field of the
children of Heth to bury her in.
REFLECTIONS.
THE hiftory contained in this chapter teaches us,
not to neglect the duties of interment, and not to
grieve exceflively for the dead. But the chief reflec-
tion is, that Abraham's defire to have his wife buried
in the land of Canaan, and his purchafing a burying-
place there, is a mark of his faith and firm perfuafion,
that God would give that country to his pofterity.
We ought to learn from hence, to truftin the promifes
of God, and to expect from him the raifing of our
bodies, he having fo exprefsly promifed it in the gof-
pel, and we having fo {trong a proof of it in the burial
and refurreCtion of Je/us Chrift.
CHAP. XXIV.
‘HIS is the hiftory of Z/aac’s marriage with Rebecca,
~ daughter of Bethuel, and grand-daughter of Nakhor,
Abraham’s brother.
é REFLECTIONS.
IN this hiftory we are chiefly to obferve the piety
and faith of Abraham, who would not have his fon
marry a Canaaniti/h and idolatrous woman, but would
marry him in his own family; and likewife the piety
of his fervant, who prayed to God for fuccefs in his
journey; and when he had fuceeeded in his under-
taking, did not forget to offer up moft hearty thanks
and praife to God. This ought to be an inftruGion
and example to us, to have God in view in all our
undertakings, and efpecially in that of marriage ;
which ought to be performed according to the rules of
religion and holineis, that we may obtain his blefling
upon it,
CHAP,
eg '““GENESIS:
CHAP. ‘XXV.
rpuls chapter gives an account, I. Of Abraham's
marriage with Keturah, his fecond wife. II. Of
the death of Abraham. Ik. Of the defcendants of
I/hmael, and his death. IV. Of the birth of H/au
and Jacob, the fons of Zfaac ; and laftly, Of tifa au's
felling his birthright to ai his brother.
REFLECTIONS,
ST. Paul obferves on the death of Abraham, that
he died, as the other patriarchs did, without feeing the
accomplifhment of God’s promifes, he being a ftranger
and fojourner on the earth. From whence we may
infer, that God referyed a heavenly country for them.
The increafe of T/hmael’s, potterity, fhews the truth of
thofe promifes that God had made to Abraham. The
choice which God made of Jacob, preferably to his
elder brother L/au, and his defcendants, teaches us,
as St. Paul alfo obferves in the epiftle to the Romans,
that God is free in the diftribution of his favours, and
does beliow. them as he pleafes; and that all thofe
who defcended from the patriarchs were not for that:
reafon efteemed the true people of God. Latfitly, E/aw’s
contempt of his birthright, felling it to Jacob, from
a fpirit of fentuality and profanenefs, fhould teach us
to efteem the grace of God above all things, and not
to. preter the. profits and pleafures of this world to
fpiritual and heavenly bleflings. This is St. Paul's
advice, when he fays, Let no one be a fornicator, or
pi ‘ofane perjon, as Efau, who for a morsel of meat “fold
his birthright.
CHAP, ‘XXXVI.
d. 7 SAAC retires into the country of the!Phili/ines,
upon account of the famine, where God renews
his promiles to him, and gives him freth proofs of his
protection and favour, Il. The ill treatment of the
| P hiliftines
CHAP. XXVII. 63
Philiftines obliges him to leave that country, and
come to Beer/heba, where he builds an altar to the
Lord, and makes a covenant with Abunelech, the king
of Gerar.
REFLECTIONS.
IN the life of Z/zac, as well as in that of Abraham,
we fee a mixture of profperity and adverfity. The
great riches of J/aac, and the covenant he made with
Abimelech, ave the effect of Goa’s blefling upon that
patriarch ; but the dangers to which he was expofed
in the country of the Phili/iines, and the frequent
quarrels railed againft them, were the adverfities with
which God tried him, and engaged him to leave that
country. Thus all mep, and efpecially the children
of God, have a fhare fometimes of profperity, and
fometimes of adverfity; but what place, and what
condition foever they that fear God are in, the divine
favour and prote¢tion does always accompany them,
and deliver them from all their troubles,
CHAP. XXVII,
MOSES relates how Jacob obtained, by furprize,
the blefling, which J/aac his father intended for _
Efau. When E/au knew it, he was fo angry, that he.
refolved to kill his brother Jacob; which obliged
Rebecca to fend Jacob into Me/opotamia.
REFLECTIONS,
UPON this hiftory we muft obferve, that Jacob
obtained the blefling of his father by treachery, and
yet God permitted it fo to happen, and was pleafed
that the bleffing fhould take place, becaufe K/au was
unworthy of it; and becaufe the promifes made to
Abraham and I/aac were to be fulfilled in Jacob. Thus
God often permits things that he does not approve,
and makes ufe of the fins of men to bring about the
defigns of his providence, without being the author
of thofe fins, As far the concern that L/au exprefled,
— when
ah | . .. GENESIS.
when he faw his father would not alter nor revoke the
bleffing he had given to Jacob, as it proceeded only,
from a carnal temper, and from jealoufy and rage
againtt his brother, whom he was determined to kill,
it cannot be looked upon as a mark of true repentance.
St. Paul's reflection upon this fubjeét is: Let no one
be a profane perfon, us Efau, who, when he would-hace—
anherited the blefing, was rejecied ; for he found no .
place of repentance, though he fought it carefully with
tears. Let us be wife by this example, which repre-
fents that defpair which will torment the wicked, when
they thall find themfelves fhut out of the kingdom of
God. Laftly, The retreat of Jacob, who went to
Méfopotamia, to avoid his brother's anger, teaches us
wifely to fhun dangers, and to give way for a time to
the malice and injuftice of thofe who feek to hurt us.
Befides, this flight of Jacob, which was a {evere trial
to him and his father J/aac, and feemed to be an ob+
ftacle to his happinefs, was the means which provi-
dence made ufe of to make them richer, and happier,
and more powerful than he would have been in his
father’s houfe; as. by the fequel of this hiftory will
appear. Thus God fometimes turns into a bleffing,
that which is looked upon as a great misfortune;
which fhould be, to good men, a powerful motive to
rely upon the divine providence. :
CHAP. XXVIII. -
I. JACob goes into Adefopotamia, by his father
ffaac’s command, to marry into. the family of
Laban, his mother’s brother. . I}.-God, in the might,
appears to him on the way, in the vifion of a ladder -
which reached from earth to heaven, and promifes to
blefs him ; for which Jacob exprefied his gratitude, by
worfhipping God in that place, and making a vow to
- give him the tenth of all that he fhould poflefs.
REFLECTIONS,
THE command which J/aac gave his fon Jacob, to
go into Mefopotamia, there to take a wife, and the
prayers
CHAP. XXIX. o5
ayers he offered up for fuccefs in his journey, are
proofs of the piety of that holy patriarch, and of his
firm confidence in the promifes of God. The effe&
of Lfaac’s prayers appeared in what happened to Jacob
as {oon as he was fet out for Ade/opotamia, and parti-
cularly in the vifion of the ladder, which he faw ina
dream, to aflure him that God would be with him
wherever he went. This example fhews, that the
Lord is prefent with his childrey wherever they are,
and that he employs his angels for their fecurity and
defence. Let us next acknowledge the piety of Jacoé,
who afked of God only bread to eat, and clothes to
cover him; and who vowed to confecrate to God the
place where he had {feen the vifion, and the tenth of
all his fubftance. Let us imitate fo great an example;
let us be contented if God gives us food and raiment;
and let us make it an indifpenfible duty to devote to
him fome part of our fubftance, to fhew by this, as
by every other means in our power, our piety and
gratitude.
CHAP. XXIX.
ACOB comes to his uncle Laban, and marries his
two daughters, Leah and Rachel.
REFLECTIONS.
THE chief thing to be obferved in this chapter is,
that God, according to his promifes, accompanied
Jacob in his journey, and brought him fafely to the
houfe of Laban, where he married, and by that means __
gave him feveral children, who were heads and fathers
of the people of J/rael. Neverthelefs, it muft be re-
membered, that the marriages of Jacob, who had
feveral wives together, being contrary to the firft in-
ititution of marriage, God did not approve of them,
though he tolerated them, for reafons refulting from.
the nature of the men of thofe times, and from the
defigns of his providence; wherefore thofe irregula-
rities have fince been abolished by the law of ee
hrifi,
36 _ . GENESIS.
Chrift, who has entirely reftored the laws of marriage
and of chattity, as we ice in the gofpel.
CHAP. XXX.
I. MOSES mentions the birth of the children which
Jacob had by his wives. If. After Jacob had
lived feveral years with Zaban his father-in-law, he
would have returned into his own country ; but Laban
_ prevailed upon him to ftay ftill longer with him, for
wages which he agreed to give him.
REFLECTIONS.
I. UPON this, as well as the foregoing chapter, it
muft be obferved, that the great number of children
born to Jacob, ferved to make his pofterity exceeding
numerous ; though God did not approve all the mar-
siages he had contracted, as was before obferved. The
jJealoufy and divifions between Jacob’s wives, as well as
the great irregularities of moft of his children, are 4
fufficient proof that thofe marriages were attended
with very bad confequences. II. “‘Obferve, fecondly,
that though Laban meant Jacab no good, but evil,
and kept hits only for his own intereft; God bleffed
Jacob till more than before, and increafed his fub-
fiance and his flocks exceedingly. ‘The means which ©
Jacob made ufe of to increafe his cattle, would not
have been lawful, had not God, to reward him for the
unjuft treatment he received from Laban, given him,
authority fo to do, as we learn in the following chapter.
God, to bring about his purpofes, fometimes permits
men to make ufe of means, which would not be inno-
cent in other circumftances ; he brings good out of
evil, and makes even fin contribute to the execution
of his defigns: but this by na means gives us autho-
rity to do any thing that is bad. And Chriftians
efpecially, who are much more enlightened men than
were in the times of the patriarchs, ought never to
depart from the moft exa& rules of piety, purity, and
juttice.
CHAP, |
CHAP. XXXII, XXXII. °7
CHAP. XXXI.
I. JA COB having lived twenty years with Zaban his
father-in-law, returns to Canaan, by God’s com-
mands, with his family and all his fubftance, without
acquainting Laban with it. Il. Laban being informed
of it, purfues him, but God fuffered him not to do
Jacob any hurt; fo that he let him go in peace, and
even made a covenant with him.
REFLECTIONS.
_ THIS hiftory prefents us with the following obfer-
vations: I. That God blefled Jacob with great riches,
in the houfe of Laban, as he had promifed him. II.
That God commanded Jacod to return into the land
of Canaan, which he was to inherit, having before-
hand prepared him to leave A/efopotamia, by the unjuft
and cruel treatment of Laban. Ill. That Laban,
enraged at the departure of Jacob, purfued him at
firft with a full intent to do him fome injury; but
God forbidding him to hurt Jacob, they were recon-
ciled, and made a covenant together. Thus God
blefles thofe he loves; thus he guides and preferves
them from the dangers that threaten them, and turns
the hearts of their enemies in their favour. Let it be
obferved further, that Rachel, when the left her father’s
houfe, took with her the idols which were in the houfe;
for which Laban reproached Jacob very feverely. This
thews, that though the’ true God was known in the
family of Laban, idolatry began to get ground; and
therefore it was neceflary Jacob and his family fhould
leave that country, and return to the place where
Jfaac his father lived, to worfhip God with purity.
CHAP. XXXII.
I. JACOB being informed that his brother E/au was
coming to meet him with four hundred men,
implores the divine afliftance, and fends prefents to
_ FE fau, to pacify him. II. An angel wreftles with
Jacob, blefles him, gives him the name of Tfrael, and
affures him that God will defend him,
REFLEC-
a8 +>» » GENESIS.
REFLECTIONS.
THE example:.of Jacob, who, in the danger that
threatened him, implored the divine affiftance, and
endeavoured to pacify his brother by his fubmiffion,
teaches us to have recourfe to God in all our dangers;
to.join prudence to our prayers; and to ufe all our
endeavours to pacify thofe who are exafperated againft
us, and to bring about a reconciliation. I. It ap-
pears that Jacob was very rich in cattle, fince in the
prefent he fent his brother, there was a great number
of camels and domeftic animals. IIL The piety,
humility, and gratitude with which Jacod returned
thanks to God for his proteétion and bleffings beftowed
upon him, teach us to thank God, and humble our-
felves before him, acknowledging his favours towards
us, and our own unworthinets. IV.. Upon the wreft-
ling of Jacob with the angel, we muft obferve, that
God was pleated, by this means, to affure him that he
had nothing to fear from his brother H/au, and that
he fheuld be ftronger than all his enemies; for the
fame reafon, the angel gave Jacob the name of J/rael,
which fignifies, he that hath prevailed with God.
However, it is to be obferved, that in this rencounter
Jacob became lame; to be a memento to him all his
life, of what had happened on this occafion; and to
remind him, that he with whom he had ftrove, was an
angel of God; and if he had beén conqueror, it was
becaufe God was pleafed to grant him the victory.
Lafily, We muft obferve with the prophet fHo/ea, that
it was by prayers and tears, and by fupplication for
merey, that the patriarch prevailed when he wreftled
with God. From whence we may learn the efficacy
of prayer, when it is performed with faith, zeal, and
perieverance.
CHAP. XXXIII.
JJOSES relates, I. What paffed in the interview
between Jacob and E/fau. I. Jacob's arrival at
Shechem, where he built an altar to the Lord.
REFEEC
CHAP. XXXIV. -
REFLECTIONS.
_WE have feen, in this chapter, how Jacob pacified
his brother L/au by his refpeét and fubmiffion, and
ow God protected and brought him fafe into the land
of Canaan. Here we may be convinced, that God
hears and delivers thofe that truft in him; that he
turns the hearts of their enemies ; and that meeknefs
and humility go a great way in appeafing thofe that
are provoked. The care that Jacob took to build an
altar in the place where he fettled, was an effe& of his
piety, and teaches us diligently to difcharge the duties
of religion, and thereby to teftify our gratitude to God
for his favours to us.
CHAP. XXXIV.
S HECHEM takes away Dinah, the daughter of
Jacob, and obtains her in marriage, on condition
that all the inhabitants of his city fhould be circum-
cifed: which, when done, two of Jacob’s fons took
that opportunity to flay the inhabitants of Shechem.
REFLECTIONS,
THESE are the infiru€tions which this hiftory
affords us: I. That which happened to Dinah, when
the was going to vifit the Shechemites, teaches us to
avoid all occafions of falling into temptation, or lead-
ing others into it. II. The revenge of the fons of
Jacob tor the violence committed upon their fifter, is
to be accounted a treacherous, bafe, cruel, and even
impious action; fince they made ufe of the pretext
of réligion to ‘murder the Shechemites ; and it was
accordingly cenfured by Jacob, who reproached his
fons with this crime upon his death-bed. ILI. It maft
be obferved, that although this was an unjuft action,
yet God fuffered it, in order to punifh Shechem for
the crime he had committed. IV. We fee by this
event what great evils are occafioned by impurity, and
that we ought not to follow the dictates of revenge.
5 . Laftly,
30 | ., (GENESIS.
_Laftly, This accident is to be looked upon as a trial
that God thought fit to bring upon Jacob, and as a
means made ule of by his providence, to hinder the
patriarch from fettling in that country at that time.
CHAP. XXXV.
L JACOB puts away the idols froin his family, and
journies to Bethel, where he builds an altar
to the Lord, and where God renews the promifes he
had made him. If. After that, he departs from Be-
thel ; his wife Rachel dies in childbed of Benjamin ;
and he arrives with all his family in Hebron, at his
father Z/aac’s, whofe death is alfo here related.
is
;
REFLECTIONS.
IN this chapter are to be obferved, I. Jacob’s fre-
‘quent changing of his dwelling, and. the afflictions
with which God vifited him, particularly by the death
of Kachel ; whereby it appears, that the patriarchs had
no fettled ftate in the land of Canaan, nor any hap-
pinefs fecured to them upon earth; and that their
country was in heaven. II. We fee alto, that where-
ever Jacob went, God appeared to him, and repeated —
his promifes, and the aflurances of his proteétion;
from whence we are to acknowledge, that God is every
where with thofe that fear him, and never withdraws
his love from them. III. The care that Jacob took to
banifh idolatry out of his family, burying the idols
which his people carried with them, and to fulfil the
vow that he had made, to worfhip God at Bethel,
where he had appeared to him as he went into JJe/o-
potamia, isa noble example of piety and gratitude,
which we ought to imitate. IV. The horrid crime
which Reuben committed, mentioned in this chapter,
was a great affliftion to Jacob bis father, who re-
proached him for it before his death, and punithed
him, by taking from him his right of firtt-born. Lafily,
Mofes informs us, that I/aac lived to an extreme old
age, and that he had the comfort before his death of
feeing
o ~
? ‘2
CHAP. XXXVI, XXXVI. 31
fecing again his fon Jacob crowned with the bleffings
of heaven: which was a very fenfible proof of God’s
love to //aac, and a reward of his piety teftowed on
him by God in this world.
CHAP. XXXVL
HIS chapter contains a genealogy of the defcend-
ants of K/au, Jacob's brother.
REFLECTIONS.
IT appears from this chapter, that after Jacob and
Efau parted, E/au acquired great riches, and had a
numerous and powerful pofterity, which fubfifted a |
long time in a very flourifhing condition, though he
had no fhare in the divine covenant, as Jacoh had.
Thus the promifes of God made to him by his father
Jfaac were fulfilled. God, who difpenfes his bleflings
as he pleafes, does not beftow them on all men in an
equal degree; but yet there is no one who is entirely
deprived of them.
CHAP. XXXVII.
PERE begins the hiftory of Jofeph, one of the fons
of Jacob. I. In this chapter we find Jofeph
dreaming dreams, which denoted the glory to which
he fhould one day be exalted.. If. We obferve, that
his brethren, moved with jealoufy and hatred againft
him, intended to have murdered him; but fold him a
flave into Egypt, and made their father Jacob believe
that he had been devoured by wild beatts.
REFLECTIONS.
THE hiftory of Jofeph is one of the finett and moft
remarkable in the holy {ceriptures, which affords us the
cleareft evidence of the providence of God, conduét-
ing all things with amazing and ftupendous wifdom,
and making adl things work together for good to thofe
that love him. In this chapter we are to opty Ss I.
‘hat
32 + AS AGENESIS.
That God was pldafed to reveal, by the dreams of
Jofeph, the glory to which he fhould be raifed, along
time before it happened. II. We fee, in the malice
of Jofeph’s brethren againft him, that virtue and in-
‘nocence are often expofed to envy and jealoufy, and
that thefe pafiions lead men to commit very great
crimes.. ILI. ‘The behaviour of Jo/eph’s brethren, not
only towards him, but their father alfo, upon whom
they brought fo great forrow, proves that they were
mo{t of them extremely wicked and unnatural ;
appears from feveral other places of this book. IV.
Let it however be remarked, that God faved the life
of Jofeph, by Reuben’s means, and was pleated to fend
fome merchants thither, who carried Jofephi into Hgypt,
where he was to be raifed to great power. In this
whole hiftory, we are led to admire and adore the ways
of providence, which, in a furprifing manner, makes
ufe of the wickednefs of men to accomplith its defigns. |
This may ferve for a leffon of comfort to all thofe sood
people that are expofed to fufferings by the malice and
injuttice of men.
CHAP. XXXVIII.
Me mS relates, in this chapter, Judah’s marriage,
and his inceft with Thamar, his daughter-in- law.
REFLECTIONS.
IN this chapter we have more inftances of the irre-
gular conduct of Jacob’s fons. ‘The children of vir-
tuous parents do not always inherit their piety; and
among thofe who know God, and live in covenant
with him, there may be fome very vicious, notwith-
fianding the advantages they enjoy. ‘This hiftory
teaches us likewife, that fenfuality and uncleannefs
draw men into great and enormous crimes; and that
God abhors all manner of impurity. We here alfo
fee, bow apt wicked men and hypocrites are to con-
demn- others with great feverity, while they themfelves
are equally, if not more guilty. . Judah, who ordered
his
CHAP. XXXIX, XL. 33°
his daughter-in-law. to be burnt, had defiled himfelf
with an odious crime. However, the two children of
Thamar are mentioned in the genealogy of our Saviour
Jefus Chrift, as may be feen in the firft chapter of the
gofpel of St. AZatthew. :
CHAP. XXXIX.
JOSEPH being in the fervice of Potiphar, God
bleffed him in fuch a manner, that his mafter made
him fteward over his houfe; but becaufe he would not
confent to the wicked defires of Potiphar’s wife, fhe
accufed him, and he was thrown into prifon, wliere
God {till took care of him.
REFLECTIONS,
WE fee that Jo/eph was no fooner arrived in Egypt,
but by his wifdom and fidelity he gained the favour
and confidence of his mafter, and experienced that
blefling from God, which every where attends the
virtuous. But he was likewife there expofed to a
dangerous temptation, which, however, he refifted,
through the fear he had of finning againft God. This
example of Jofeph’s piety and chattity, ought to have
great influence of Chriftians to keep them from
fin, and efpecially from uncleannefs. We fee, by what
happened to Jojeph, when acculed by his matter” 's wife
and thrown into prifon, that thofe who have caft off
modefty are eafily hurried to revenge, lying, and all
mauner of wickedne{s; and that innocence is fome-
times flandered and’ opprefied. But the kind treat-
ment Jofeph met with in prifon, fhews, that God is
always with the righteous, and that he never forfakes
them, even when they are perfecuted unjuitly.
CHAP, XL.
OSE PH interprets the dreams of Pharaoh's two
officers, that were in prifon with him: Pe foretels
to one, that he fhould be reftored to his employment ;
and to the other, that he fhould be put to death ; and
VOL. I. dD prays
34 . GENESTSS.
prays the former, to get him outof prifon. IL. What
Jofeph foretold came to pats: but that officer, who was
relealed out of prion forgot Ju/eph, fo that he oy eso
in prifon two years longer. »
REVLECTEIONS.
THIS chapter furnithes us with this general reflec+
tion: That the dreams of Pharaoh’s two officers were
fent by God, to ferve afterwards to make Jofeph
known to Pharaoh, and to procure his releafe from
prifon; wherein we fhould adinire the providence of
God, who fo ordered it, that he might bring about the
deliverance and exaltation of bis fervant. ‘The be-
haviour of the butler, who forget Jo/éph, reprefents
the ufual conduct of thofe in profperity ; they forget
thofe in mifery, even though they owe them the greatett
obligations. However, it muft be obferved too, that
God would not deliver Joseph out of prifon by means
of this officer, but was pleated to try him yet two years
longer, to abhver him afterwards in a more wonderful
manner, and raife him to a greater degree of power
than he would have attained if he had been fet at
hiberty before. This thews, that God’s ways are not
as our ways; that he does not always make ufe of
thofe methods for the deliverance of his children,
which men judge moft convenient ; and if he be flow —
in coming to their affiftance, it is becaufe he will
deliver them after a more fignal manner.
CHAP. XLI.
I. PHARAOH has two dreams, which Jo/eph inter-
prets; telling him -there would be feven years
of plenty, and afterwards feven years of famine., TI.
He advites him to lay up the corn in the years of
plenty, that the people might be provided when the
famine came. Iff. Pharaoh makes Jofeph governor
of Egypt. IV. Jofeph marries, and has two fons,
Manafjes and ML’ phraint.
JRERLEC-
CHAP. XLII. 35
REFLECTIONS.
- THERE are two things chiefly to be obferved in
Pharaoh’s dreams. 1. The foreknowledge ‘of God,’
and the care he took of the Egyptians, but efpecially
of Jacob’s family, for whofe fubiiftence he was pleafed
to provide by Jofeph’s means. Il. Thefe dreams are
to be looked upon as the means God made ufe of for
Jofeph’s deliverance, and to make him known to
Pharaoh by the interpretation of his dreams, and by
his wife counfels; which, after bis fufferings, foon raifed
him ‘to the government of Egypt. Thus he attained
the glory which had been formerly promifed him ; thus
did God reward him for his virtue and innovence,
which had been fo long opprefled; and fhewed, that
he had tried him with fo many adverfities, only to
render his virtue more pure, and bring him to greater
profperity afterwards. The marriage of Jofeph, and
the birth of his two fons, was, as he owned bimtelf,
and exprefled by the names he gave them, another
bleffing from God, who cautfed him to find in a ftrange
land, that reft and eafe which he could not meet with
in his father’s houfe. |
CHAP. XLII.
I, "THE fons of Jacob coming into Egypt to buy
corn, prefent themfelves before Jofeph, who
knows them; but does not difcover himfelf to them.
Il. He orders them to be put in prifon, and keeps
Simeon there, to oblige them to bring Benjamin to
him. However, he fends them back with corn, and*
caufes their money to be put into their facks; and
when they come to their father, they give him an ac-
count of what had happened to them in'their journey.
REFLECTIONS,
THIS chapwr prefents us with three obfervations»:
I. That when Jo/eph’s brethren came into Egypt, and
did obeifance to him, his dreams were accomplitheds
D2 and
36 | GENESIS.
and that the benlos why God had fent him thither,
was for the fupport of Jacob's fainily, and to bring
them into that country. HH. Jofeph’s condu& tow ards
his brethren, fhews the affection he had for them;
finte he fupplied them with as much corn as they
wanted, and returned their money: we difcover like-
wife in his behaviour a great deal of prudence, in con-
eealing himfelf from them, and in detaining Szmecon.
This. he did,. not. out of refentment againft his bre-
thren, but to engage them to return again, and to,
bring ‘Benjamin with them, by that means to bring his
father down; and alfo becaufe he had reafon to
wiftruft them; and feared, that if he had told them
who he was, they would have hid it from their father.
ALL. What Jo/eph’s brethren faid one to another when
they were put info prifon, is very remarkable. Till
then, they had not had fo lively a fenfe of the heinouf-
nels ‘of the fin they had committed againft him twenty
years before ; but ‘the diftrels they were in, made them
remember the anguifh they had jeen him in, and their
inhuman treatment of him. The con{cience of a
finner may be infenfible for a time; but fooner or later
it will awake, efpecially in time of adverfity, and
itrangely torment him with horror and remortfe.
CHAP. - XLIII.
I. 7ACOB being forced by the famine to fend his
fons again into Egypt, contents that Benjamin
fhould go with them. 11. When they come into
Ligypt, “they prefent themielves before Jofeph, who
received them very kindly, and made them eat with
him.
REFLECTIONS.
JACOB’s being forced to fend his fons again into
Egypt, muft be confidered as a new trial brought on him
by God; in which appeared his tendernefs for. bis
children, and his faith and perfeverance ;-above all,
he gave a noble example of piety and refignation,
recommending them. to ‘the divine protection, and
é fubmit-
_
” .
CHAP. XLIV. 37
fubmitting to be deprived of them, if God fhould
think fit. ‘Thus are we to fubmit to the difpenfations
of providence, and refign oarfelves. to all events:
What .Jo/eph faid to his brethren when they came again
into Egypé, and his manner of treating them, thewed
his extreme tenderuels for bis father, and his brother
Benjamin, and that he always loved his brethren,
notwithftanding the injuries they had done him. This
character of kindnefs and meeknefs is the fure mark
of good men: they not only have the moft tender
affeétion for their relations, but are without refentment
for the injuries they have received, and are always
ready to do good to thofe that have offended them.
CHAP. X LIV,
rps chapter contains two things : I. The. diree-
tion that Jo/eph gave his fteward upon the depar-
ture of his brethren, to put his cup into Benjamin's
fack, that he might have a pretence for {topping them.
Il. What Judah faid to nove Jofeph’s compaflion, and
engage him to detain him inftead of Benjamin.
REFLECTIONS. .
ANOTHER method which Jofeph wifely put in
practice to try his children {till further, before he made
himfelf known to them, was ftopping Benjamin, in
order to difcover their true feutiments, and make them
more fully fenfible of the fin they had committed
again{t him. ‘The tender and pathetic difcourfe of
Judah is \ikewite very remarkable. It was a lively
reprefentation of the extreme anguifh be and his bre-
thren were in, and a fincere acknowledgment that
God had jufily punifhed them. Such is the effeét of
afflictions ; which are yery proper to awaken the con-
{cience, and make men humble; and therefore God,
in his great wifdom, makes ufe of them to bring men
to the parriene abd fente of their fins,
CHAP,
3 ERTESIS.
CHAP. XLV.
Te et makes himfelf known to his brethren,
and orders them to fetch their father, and to
bring him into Egypt. II. Jacob hearing that Jofeph
was yet alive, prepares himfelf to go fown to him.
REFLECTION S,
WHAT paffed between Jo/eph and his brethren
when he make himfelf known to them, is a very ex-
traordinary inftance of meeknefs and tendernefs.
His difcourfe and behaviour fhew, that he had fo far
forgot what his brethren had done to him, that he not
only forgave them, and forbore reproaches, but even
comforted them, and begged them not to grieve for
what they had done. II. We may here obferve the
piety of Jofeph, who acknowledges, that all the evil
his brethren had done to him, had been pernutted and
dire&ted by God's providence, for the good of their
families. We fee, moreover, the care that Jofeph
took of his father, in providing for his journey and
reception in Lgypt. Thefe are glorious examples of
meeknefs, forgivenefs, and piety, which every one
ought to imitate. Laftly, We obferve that Jacod,
after he had lamented his fon Jo/eph as dead, had the
joy to bear that he was.alive; and that he was ruler
over the land of Egypt. Thus does God comfort his
children, and give ‘them a happy iffue out of all their
afflictions. |
CHAP. XLVI.
MOSES relates in. this chapter the journey of
Jacob, with all his family, from the land of |.
Canagn into E gypt. |
REFLECTIONS,
OBSERVE in this chapter, that before Jacob fet
out for Egypt, God appeared to him, ordered him te
go down, and promifed to blefs him in that country,
and
CHAP. XLVII.
and to bring back his pofterity from thence. Since it
pleafed God the children of Z/rael fhould fojourndome
time in Lgypt, as he had before revealed to Abraham;
this order was neceffary, becaufe otherwife, Jacob's
going into Egypt might feem inconfiftent with the
promifes of God. to give him the land of Canaan.
Jacob obeyed the divine command; which. was a proof
of his faith, as well as bis tubmiffion to providence.
The number of the children of Jacob's family, which
conlifted then but of feventy perfons, thews how
greatly his pofterity was multiplyed in Leypt. In the
interview between Jacob and Jofeph, we may obterve
the refpeé that Jo/eph thewed his father, the mutual
tendernefs, and the joy and comfort which followed
the affliétions to which they had been expofed,
CHAP. XLVIL
I. JOSEPIT pretents his brethren, and afterwards
his father, to Pharaoh, who permits them to
dwell in the land of Gofhen. II. The famine {till
continuing, the Lgyptians fell their cattle and their
lands to Pharaoh. IIT. Jacob perceiving his end ap-
proaching, makes Jo/eph promite to bury him in the
land of Canaan. tay
REFLECTIONS.
HERE we are to confider: I. Pharaoh's kind re-
ception of Jacob and his family, which is a mark of
the blefling that attended Jacod, and thews how God
difpofes and turns the hearts of kings in favour of
thoie he loves, II. The method that Jofeph obterved
in diftributing the corn, during the famine, is a proof
of his prudence, and likewile. of his goodnets and
equity; fince he left them the produce of their lands,
relerving only a fifth part’ for the king. However,
this example does by no means cauntenance thofe who
govern, to trample upon the people, nor do any thing,
efpecially in times of fcarcity, which. is contrary to the
rules of juftice and equity. III]. Jacob's defire to be
| buried
40 GENESIS.
buried in the land of Canaan, is a remarkable proof of
his faith in God, and that he died in fall. affurance
Cat God would give that land to his pofterity. Thus
the faithful live and die, in a fure hope that God will
not fail to accomplifh, even after their death, the pro-
mifes he has made them.
CHAP. XLVIII.
I, JACOB being upon his death-bed, bleffes Ephraim
* and Manajfes, the two fons of Joseph, preferring
Ephraim the younger to Manaffes the elder. If. He
foretels, that God would deliver the children of J/raed
out of Ben eypt, and caufe them to return into the land
of Canaan,
REFLECTIONS,
ACOB’s \att words to Jofeph are very edifying ;
and afford us a proof of his faith and fervent devotion:
and his lively fente of all the favours he had received
from the Almighty, together with the greateft tender-
nels for Jojeph The defire Jacob had to blefs the
children of Jo/epA, and the excellent prayer with which
he recommended them to God, fhews, that he looked
upon the bleffing of heaven as the {pring of all the
happineis of his children; which is a noble example to
dying perfons, and. e{pecially to fathers of families
when near their end. The preference that Jacob gave,
by divine infpiration, to Ephraim the younger, before
MManaffes the elder, fhews that God bettows his favours
according to his own good pleafure, but always with
wildom, juttice, and mercy. This bleffing of Jacob
was fulfilled, when the tribe of Ephraim became after-
wards fo powe erful, that it eyen gave name to one of
the ten tribes of Urael.
»~CHAP. XLIX.
‘HIS chapter contains the laft words of Jacod, in
which he prophecies what fhould happen to his
twelve fons, and their potterity, After that he renews
the
CHAP. L. Al
the command he had given to Jo/eph to bury him in
the land of Canaan, and then dies. —
REFLECTIONS.
THERE are four things to be remarked in the laf
words of Jacob. 1. His prayers in behalf of. his
children, and the bleffings he beftows. on them, are a
proof of his tender affeétion towards them; never-
thelefs, as a wife father, he reproaches fome of them
for the wicked aétions they have been guilty of. | IL.
This patriarch gives proof of his great piety towards
God, and his fure hope in him at the approach of
death. III. He foretells what was to happen after-
wards to the twelve tribes; but the moft remarkable
of thefe prediétions relates to the tribe of Judah ;. of
which it is declared, that the fceptre fhould not depart
from it, till Shiloh came. This prophecy relates to
the Mefiah, and points out the time of his coming.
Laftly, Jacob's renewing his charge to his fons to bury
him in the land of Canaan; fhews that he died ina
firm belief that his pofterity fhould poffefs that country.
and that the promifes of God fhould be furely accom-
plithed.
CHAP. L,
JOSES relates three things: I. Jofeph’s burying
his father in the land of Canaan. II. His bre-
thren’s requeft to pardon what they had done againft
him formerly, and his anfwer. III. The death of
Joseph. |
REFLECTIONS.
I. THE care Jo/eph took to bury Jacob in the land
of Canaan, is a proof of his obedience to the will of his
father, as well as of his piety and firm perfuafion that
the children of J/rae/ fhould return thither. II. The
earnetft intreaty of his brethren to forgive them, thews,
that the guilty are always in fear, even long after the
commiflion of their fin; and Jo/eph’s kind reply to
their requeft, prefents us with a very extraordinary and
atieciing inftance of piety, clemency, and meeknefs,
Mae” ; which
AX . GENESIS:
which fhould) make great impreffion on us. IID.
Mofes informs us, in this chapter, that Jo/eph lived to
a great and happy old age; that God made him live
to fee the profperity of his family; and for fome years
of affliction which he had undergone in his youth,
granted him a Jong and centinued flow of profperity.
Thus we fee how the Lord, after exercifing his children
with divers trials, grants them at laft eafe and tran-
guillity; and, at length, the biefling of a happy death,
in expectation of that recompence of their faith and
piety which he has referved for them in the Sife to
come. Lattly, It is proper in this place to call to
mind the reflection St. Paul makes on the death of
Jofeph, in the epiftle to the Hebrews: That it was by
faith Joféph, when he was dying, commanded’ his
bones to be carried into the land of Canaan. This
plainly proved, that he died in a firm perfuafion that
- the children of Z/rae/ fhould leave the land of Leypt,
and poffefs the country which God had promifed to
their fathers. ‘Thus are thé faithful fapported by the
promifes of God, in life and in death.
The end of the firft book of Masts, called Genusts.
. THE
THE
SECOND BOOK OF MOSES»
CALLED
EXODUS.
ARGUMENT.
This book is called Exodus, which fgnifies the going
forth; becaufe it begins with the hiftory of the going
forth of the children of Mrael out of Egypt. It con-
tains the hiftory 6f what happened to the children of
Ifrael, from the death of Joleph, to the making the
tabernacle in the wilderne/s, and comprehends the
Space of about 140 years.
CHAP. I,
ap ee og of Egypt contrives to. deftroy the chil-
dren of {/rae/,, by ufing them with. great feverity ;
by commanding the midwives to kill all the male
children of the Hedrews as foon as they were born;
and laitly, by ordering them to be drowned in the river.
| REFLECTIONS after reading the chapter.
I, THE multiplying of the children of Z/rael in
Egypt, and the barbarousmethods made ufe of by Pha-
raoh to deftroy them, fulfil what God had foretold the
patriarchs, that their pafterity fhould be extremely
increafed; that it fhould be afflified in Egypt ; and
| | : that
4A EXODUS.
that afterwards he would bring them out from thence.
II. We mutt likewife obferve the wif{dom and goodnefs
of God, who bleffed the children of Z/rael in Egypt ;
but as he would not have them to contine there, fuffered
them to be thus perfecuted, to the end they might
be tWe more eafily induced to leave that country.
Thus God permits his children to be affliGted and per-
fecuted in this world, to try them, and to make them
leave it without regret. The refufal of the midwives
to execute the cruel order of Pharaoh, and the re-
ward that God gave them, fhew that we muft not
obey the commands of princes when contrary to juttice
and confcience: and that God never fails to recom-
pence the piety and zeal of thofe who obey him rather
than men.
CHAP. II.
pus chapter contains, I. The birth of A/ofés, and
“the manner of his prefervation from death and
being educated by Pharaoh's daughter. II. The con-
cern he fhewed for thofe of this nation, in flaying the
Egyptian. III, His retreat into the land of J/idian.
IV. The death of the king of Egypt, and the deplorable
condition of the people of L/raed at that time.
REFLECTIONS.
WHEN we read in this chapter how J/ofes was?
by a particular providence, preferved after his ‘birth?
nurfed by his own mother, and brought up at court
by the king’s daughter; this event fhould lead us to |
admire the wonders of God’s providence, who thus
preferved JZofes from death; and who {fo ordered it,
that the expofing of the child fhould prove the means
of his exaltation; and that he, who was one day. to
deliver the people of Z/rael from the tyranny of the
Egyptians, fhould be brought up by the daughter of
that very prince who had undertaken to deftroy the
Lfraelites. _ Mo/fes’s killing the Egyptian, is to be con-
fidered as an extraordinary action, by no means a
‘ precedent
CHAP. III. 45
precedent to us: fince A/o/es was a man fent by God,
and called to deliver his people out of Kgypt. It
may be too, that J/ofes had no other way of faving
- the life of the Hebrew that was f{mitten, or even his
-» own life, but by killing the Egyptian. St. Paul's re-
mark on this paflage is, That by faith, Mofes, when
~ he was come to years, refufed to be called the fon of
Pharaoh's daughter : chujing rather to fuffer affliction
with the people of God, than to enjoy the pleafures of
fin for a feafon. Latftly, When we confider how long
-and how fevere this flavery of the Z/raelites was, we
learn, that God is pleafed fometimes to leave thofe he
loves a great while expofed to fufferings, before he
delivers them; but that neither the duration nor fe-
verity of their miferies fhould difhearten them.
CHAP. III.
i GOP appears to A/ofes in a buth which was in
flames, without being confumed, and tells him,
That he had chofen him to conduét his people out of
Egypt; and as Aofes could not believe he would
make ufe of him for this purpofe, Godsaflures him of
his proteétion, and of his love to that people. Il. He
orders him to go and {peak to the L/raelites, and to
Pharaoh, and foretels what will be the fuccefs of his
commiftion, |
REFLECTIONS.
THIS chapter engages us to make the following
reflections: ‘The firft, regards the manner of God's
calling AJofes, and revealing his defign to make him
the deliverer of his people J/rac/. By the miracle of
the buth which J/ofes faw in flames without being
confumed, God was pleafed to engage his attention,
and convince him that he was there in a peculiar man-
ner prefent. After this God fpake to Avo/es, and
aflured him, that the time was come in which he had
determined to deliver his people from the tyranny of
Pharaoh, and fulfil the promifes he had before made
to
46 EXODUS.
to Abraham, Tfaac, and Jacob. This might ferve to
confirm AZofes in his miffion, and convince the J/-
raelites themfelves that Mo/es was fent to them from
God, and that the time of their deliverance was come. -
' Hence we fee, that God is always faithful to his cove-—
nant and promifes ; and that it is impoffible he fhould
ever forfake his church and his people. The fecond
reflection relates to that reluctance which Mo/es re-
prefied at going to Pharaoh, and his unwillingnefs to
~ believe that God would deliver his people by his means.
This relu€tance in Mo/es muft not be looked upon as
an inftance of difobedience, but rather as an effe& of
his humility, and a fear of not fucceeding, and as
one of thofe infirmities which may be found in. thofe
that fear God. However, what God faid to Adofes
and the promifes he made him of his affiftance, prove,
that we ought to obey God in all his commands, and
believe all his promifes, how difficult foever they may
appear in the execution. :
CHAP. IV.
I. GOD confirms Jfofes in his miffion by two mi-
raculous figns, and by repeated promifes of his
affifiance. II. MMo/es fets out to go into Egypt, and
an angel, who met him in the way, obliged him to cir-
cumcife his fon. Aaron comes to meet him, and they
two acquaint the children of L/rael, that God intended
_ to deliver them.
REFLECTIONS.
THE chief obfervation upon this chapter relates to
Mofes, who feveral times refufed to go and {peak to
the king of Lgypt ; from which, and from what God
did to engage his obedience, we learn, that when God
calls, it is our duty to obey the call, without fearing
any thing, and without bearkening to the fuggeftions
of the flefh, which are apt to turn us afide from our
duty. The promifes that God made to be with AZo/es,
the figns by which he confirmed his promifes, and the
power
CHAP. V. . oP
power he gave him to work miracles, intimate to us
that God always affords ftrength and means fufficient
for the execution of his commands, and that he is
always with his fervants wherever he fends them.
What happened to 40/es in his return to Egypt, when
God was obliged to circumcife his fon, was a proof
to him, that God intended circumcifion, which was
a token of his covenant with the children of J/rael,
fhould be obferved. It is likewife a leffon to us, that
the commands of God, even thofe which relate only
to things external, and indifferent in their own nature,
ought to be inviolably obferved.
CHAP. V.
PSES and Aaron prefent themfelves before Pha-
raoh, who would not hearken to them; but, on
the contrary, ordered the children of J/raed to be
treated with greater feverity ; which made the d/rae/ites
murmur againft Jfofes, and MJo/fes himfelf complain
to God of his ill fuccefs.
.
REFLECTIONS.
THE courage with which JZofes, who at firft made
fo many difficulties at going to fpeak to the king of
Egypt, at length executed his commiffion, is a proof
of his obedience and zeal, and an example to the
fervants of God to obey God, and not to be afraid of
men. ‘The haughty and impious anfwer of Pharaoh's
fhews us, that he would never have let the children of
Lrael go, if God had not compelled him to it by his
power. Thus the hardnefs of that prince’s heart oc-
cafioned all the wonders which God wrought by the
hands of Moj/és, and brought upon the Egyptians thote
fore calamities which they were vifited with. Pharaoh’s
fevere treatment of the people of J/rael, was another
trial that God brought upon MMo/és and the J/raelites,
to fee whether they would always troft in bis promifes,
notwithftanding the ill fuccefs of the firft commiffion
which he gave to Mo/és, fo contrary to their expe€ta+
} hons.
AS EXODUS.
tions. This inftruéts us likewife, that when afftiGtions
increafe, they are nearer their end. | Laftly, In the
murmuring of the people againft A/ofes and Aaron,
one may obferve the ufual impatience and ingratitude
of men. They diftruit the promifes of God, if he
does not immediately fulfil them, and lofe their courage
at the very time that he is preparing to do them good,
and giving them the ftrongeft aflurances of his love.
| CHAP. VI. |
L. GOD fends Mo/és a fecond time to the children
of I/rael, to affure them that he would deliver
them ; but they would not hear him. II. God com-
mands him to go again with daron his brother, and
{peak to Pharaoh. III. The facred hiftorian adds the
genealogy of Mofes and Aaron.
REFLECTIONS,
IN the reading of this chapter there are two things
chiefly to be obferved: I. That God gave the children
of Tfrael freth aflurances of his affiftance, notwith-
ftanding their murmuring againft A/ofes ; whereby we
fee how gracious the Lord is, even to thofe that offend
him, and make fo ill a return for his favours. II. We
fee that the children of J/rael refufe to hearken to
Mofes ; becaufe his firft application to Pharaoh had
rendered their condition much more affliéting than it
was before; and that JZo/es himfelf was afraid of re-
turning to him, becaufe of the difficulty of the under-
taking. When men do not immediately fee the effects
of God’s promiies, and are expofed to fufferings, the
greatnefs of their affliGtions and their own infirmities,
tempt them to impatience, fear, and diftruft. But
thefe temptations we fhould overcome, by confidering
that God never forfakes his people, and. that the de-
jigns of his providence will infallibly be executed.
‘The genealogy of Ao/es and daron is here fet down,
becaufe they were perfons of great confequence, and
becaufe afterwards the priefts and other minifters of
religion, were taken from their family.
CHAP.
=
» hee CHAP. VII, VIII, 49 :
8 Clap. vit eg
| Mu OSES: and Aaron return to Pharaoh; dnd as he
refufed to let the children of Ifrael go, Mofes
turned his rod into a ferpent beforé him ; and then he
turned the waters into blood, which was the. firft of
the ten plagues with which ‘God’ fmote Egypt ; but
Pharaoh's magicians counterfeiting thefe two miracles,
he ™ pertifted i in his refolution.,
e REFLECTIONS.
LET it be obferved on this chapter, that when
Mojfes began to. do wonders, in.order to convince
Pharaoh of the power of God, and oblige him to
obey his commands, this prince was not affected with
them, becaufe God permitted the magicians to imitate
thefe wonders ;. which they did, by impofng upon
Pharaoh falfe and pretended miracles, which fomewhat
refembled thofe of Ao/fes; but were in faét nothing.
but contrivance and impofture. ‘This was a means of
hardening Pharaoh’s heart, though he might have
‘difcovered in the miracles of Mofes the difference
. between them and thofe of his magicians. God, for
- the trial of men, leaves them fome appearance of pre-
tence for hardening themfelves ; .however, he always
allows them fufficient means to diftinguith truth from
falfhood, and to know their duty.
CHAP. VIII.
OSES fmites Egypt with a fecond slunde, which
was that of frogs; and with the third, which was
that of lice; which “the magicians could not imitate ;
and the fourth, was the {warm of infeéts.’
REFLECTIONS.
oW E are to, confider here, I. That the firt plagues
wiih, which God fmote the Egyptians were very light ;
YOu. I. i but.
50. * wl EXODUS
bit that he fent new ones, more fevere, to overcome
‘the obftinacy of Pharaoh. II. That thefe plagues
ought to have had the greater effect upon him, as the
magicians, who had at firft imitated fome of ‘Mofes’s
- miracles, could wot. imitate the laft, and acknow-
Tedged the almighty power of God in them; and as
the. king himfelf was foreed to have recourfe to the
intercetfion of Mofes and -Adron to remove them.
Til. We fee that notwithftanding all this, Pharaoh
perfifted in his refolution, and refufed to tet the
Tfraelites go. All this proves; that God was not the
author of this king’s obduracy: that, on the contrary,
‘he did all that was 8 neceffary to prevail upon him; and,
émerefore that it was Pharaoh who hardened hig own
heart, as is declared feveral times in this chapter, and
iti the fequel of this hiftory. Herein we may difcover,
on one hand, the goodnefs and patience of God, who
chattites finners to cure their hardnefs of heart, but
defers their deftru€tion a long time: on the other
hand, we fee how obftinate and incorrigible fome men —
are, who will not make a good ufe either of the chaf-
tifements or long-fuffering of the Lord. Let us alfo
abferve how God fpared “the Tfraelites, at the fame
time that he punifhed the Kgyptians. This was another
miracle, which ought to have convinced Pharaoh and
his fubje€ts: and thus does God give proofs of his
favour to his children, whilft he pours out his wrath
upon the wicked.
CHAP. IX.
THIS chapter contains an account of the fifth plague
of Evypt, which was the mortality among the
cattle; of the biles and blains, which was the fixth;
and of the ftorms of hail and thunder, which was the
feventh.
REFLECTIONS. |
IN this chapter we obferve, firft, that the more
Pharaoh hardened his heart, and refufed to let the
Lraelites
4 - : é
- . .
CHAP, X. ' §1
Tfraelites go; the greater were Mo/es’s threatnings,
-and the plagues more fevere and terribie ; and that
God, who could have deftroyed this prince and all
his land at once and-in a moment, punifhed them by
‘little and little, to make his power, goodnefs, and
_ jnftice known, and to render his name famous through-
otit all the earth. God, who is juft and good, is
long-fuffering, and punifhes men by degrees, and
does not at firft infliét the heavieft chaftifements. We
have here new and more convincing proofs of the pro-
digious hardnefs of Pharaoh's heart, and his exceeding
. wickednefs; who, when he was purfued by the divine
corrections, - acknowledged his guilt, and promifed to’
let the people go, if A/ofes would remove the plagues ;
but as foon as he was delivered from them, refufed to
keep his word. Such is the charaéter of the wicked.
They feem to be foftened when God afflicts them, and
make great promifes.of amendment; but fall again
into their hardnefs and impenitence, and break. their
vows, as foon as the affliction is over, and they, have
a little refpite. This is a very important leffon, Which
all of us ought to make a good ufe of.
CHAP. X.
1. OSES fmites Egypt with the locufts, which
was the eighth plague. II. After this God
fends the ninth plague, which was that of darknefs;
which fo terrified Pharaoh, that he confented the
Tfraelites fhould depart, provided they left their cattle
behind them; but Jo/es refufing to accept of. thefe
terms, Pharaoh forbids him any more to come into
his prefence.
REFLECTIONS.
THE moft remarkable circumftance in this chapter,
befides what bas been obferved on the foregoing, is,
that Pharaoh, terrified by the judgments of God, and
importuned by his own fubjeéts to let the children of
S/rael go, confented to let one part of the people go;
EQ but
5a 4°) Exqpus.s
but would not fuffer them to take their cattle with
them; which brought upon him.the laft and mott
dreadful of all the “plagues. » The behaviour of. this
prince is very like thofe finners, who, inftead of yield-
_ Ingto, and obeying without referve whatever is com-
"” amanded by God, will only pay a. partial obedience,
‘and cannot refolve with themfelves entirely to ré-
-nounce all their paffions and interefts. We fee here
“Hkewife to what a degree Pharuoh hardened himfelf;
“fincé neither the goodnefs of God, nor his judgments,
“eould tame him: and that though. he promifed Mofes
he would no longer withftand Ged, if he delivered him
“from thefe plagues, he forget all his promifes as foon
‘as the plagues ceafed ; and even went fo far as to
threaten to ‘put J/ofes to death, Nothing can pre-
vail upon men who:are arrived to a certain 1 degree: of
blindnefs and wickednefs : even if they appear affected
and humbled in diftreis, they return to their firft fen-
viinénts, as foon as it is over;,thus do obftinate fin-
ners run headlong to their own defiruétion, and
ftrengthen themfelves more and more in their wicked-
nels. This ought to infpire ws with a holy dread of
dalling into the ‘like Sg a and impenitence.
Peeks
bey
CHAP. XT
: (0D acquaints A/o/es, that he was going to fend
a. the tenth, and laft plague upon Eoypt, which
owvould be the death of the firft-bor n; and that after
that the people of J/rael fhould go out freely : and
commands the //raelites to borrow of the Leyptians
vefiels of gold and IVES, aud carry them away with
them},,
na
Pi aa 7?
8516 REFL ECTIONS.
THE firkt reflection to be made here for our in-
firnGion is, ‘that the //raelites might juttly carry away
with:them the g gold and filver veflels of the Eg gyptians,
becaufe they did it by the order of God, who is the
abfolute Lord of all things, and beftows the Reine Se
thus
*» *
CHAP. XII. | '. 53
‘this world on whom he pleafes, and on this occafion
thought fit to make up to the J/raelites the lofies they
had fuftained by the injuftice of the Lgyplians. IL,
We mutt remember what has been already obferved,
that Pharaoh’s obftinacy and bardnefs of heart, ought
to be attributed to nothing but his own defperate
wickedneis, and though it be often faid in this hiftory,
that God hardened Pharaoh's heart, it mult not be
underftood, as if God was the author of his obttinacy:
it denotes only that God certainly knew that he would
harden himfelf, that God would permit him fo to do,
aud that he would even do fome things, which that
prince would abufe, and take occafion from them. ta
hardeu himfelt ftill the more. God wilely, and juftly
permits finners to harden themfelves, and to have an
opportunity of confirming themfelves in their wicked-
ne{s ; yet he is by no means the caufe of fin and im-
penitence ; their deftruction is eutirely owing to them-
felves and not to God; who, far from being the caufe
_ of it, does all that is neceflary to keep ‘thein from
falling into it.
CHAP. XII. 1—28.
TPHE firft part of this chapter contajus the inftitution
of the paflover, » ore .
. REFLECTIONS. |
THE firft thing to. be obferved on: this chapter is,
that the inftitution of the patiover is fet down exactly
by Mo/es, becaufe this ceremony was one of the mott
confiderable in’ the Jewi/h religion. 11. That when
God was ready to deliver his people out of Egypt, he
ordered them. to facrifice in every family a lamb, to
eat it, and to fprinkle their houfes with the: blood ;
that the angel who was to deftroy the firft-born of
Egypt wight {pare the families of the J/raelites.. By
this ceremony, and by the folemn facrifice of the
patiover, God defigned to convince the children of
dfrael, that the Gods of the Egyptians were but idols;
9). . ‘that
sae EXODUS.
that he was the trite God, and by his power and mercy —
was going to deliver them. To preferve the memory
of this great event, God commanded them to keep
the paffover every year, by facrificing a lamb. He |
ordered them alfo to eat unleavened bread at the feaft
of the paffoyer, becaufe they came out of Egypt in
fuch hafte, that they were forced to bake their dough
before it was leayened. ‘This hiftory is remarkable in
itfelf; but {till more fo, as it is a clear and exprefs
type of that great deliverance which God has vouch-
fafed us by our Lord Jefus Chriff, who is the true
lamb of God, that taketh away the fins of the world ;
our real paflover, and was facrificed for us.
CHAP. XII. 29-- 51.
M OSES gives us the hiftory of the death of the a
phe hora of the Egyptians, and of the childrer
of Ifraet’s going out of Egypt; with a repetition of
the law of the pafloyer. |
REFLECTIONS,
WE may learn from this hiftory, that God at laft
fubdued the haughtinefs of Pharaoh, and conftrained
him to let the children of Ifrael go; that they had
full liberty to depart, and went out with great riches.
This memorable event proves that nothing can with-
fiand the infinite power of God: it proves likewife
the love of God to his people, and the truth of thofe
promifes which he had made of delivering them from
the flavery under which they had fo long eroaned,
We fee likewife, that he was pleafed the memory of
fo wonderful a deliverance fhould be preferved by the
feaft of paffover ; and that he gave an exprefs” law,
binding all the ZJ/raelites, upon pain of death, to
folemnize this faerament every year. “This thews, that
we are indifpenfably obliged’ to obferve the divine in-
firuétions ; and above all, that we fhoald never forget
God’s favours towards us; but efpecially what Je/ics
Chrift has done to fave us; and that Chriftians in
particuay
*
.
s
* » _ s
- ' *
: “CHAP. XL 53
sastioudhs are under the firiGtett obligation to celebrate
_ with true devotion that holy fupper, which our Lord .
himfelf oppangiad for a mgneaato! his Geath.
CHAP. XUL
wL “yposes S nedte the law for the obfervation of
the paflover, and commands them to confe-
er ‘ate their firft-born. II. He afterwards acquaints us,‘
- that God thought fit the children of I/rael fhould take
the way of the wildernels, when they were got out of
gy sup
3 REFLECTIONS-
GOD’s defign in commanding the people of Ii ‘aet
to celebrate the paflover every year, was to perpetuate
ainong them the remembrance of their departure out
of Egypt; and that other law which required them to
dedicate to God all their firft-born, was appointed in
order to remind their pofterity, that God had fpared
their firft-born, when he deftr oyed thole of the k gyp-
tians. Wence we fhould learn never to forget the
‘mercies of God, and to teftify our gratitude by devot-
ing to him our perfons, and all that is moft near and
dear to us. ‘Lhe expreds command of God to the
Pfraelites, to inform their children of that wonderful
deliverance from the Lgyptian bondage, which he had
vouchfafed to their nation, is a clear “proof, that it is
the duty of parents to train up their children in the
knowledge and fear of God; but above all, that they
ought to be particularly careful to inftrué them in
the wonderful work of man’s redemption by Je/ius
Chri ff It is obferved in this chapter, that God
would not have the J/raelites go into the land of Ca-
naan the fhorteft way; but made them go by the way
of the red fea, and of the wildernets: becaute this
people, who were not yet trained to war, were ver
unfit to fight with the Canaanites ; and becaute God
intended to work new wonders for them in the red fea,
' and in the wildernets, by leading them through the fea
On
56 is “EXODUS. .
on dry ground, by dowsing. Pharaoh in it, eid by
feeding them in a miraculous manner in, the. wilder- .
nefs. Laftly, the manner of God’s conduéting the
Lfraelites bya pillar of a cloud and of fire, is a proof
of the great power of God, and of his care and pro-
te€tion of his children.
CHAP. XIV.
HAR AOH refolving to purfue the children of If .
= rael, 1s drowned, with all his army, in the red cy
which the J, [fre aelites had pafied over on dry gronnd.
REFLECTIONS.
IN this chapter we obferve, I. That God, 1 by eh
ing the J/raelites to the’ fhore of the red fea, and fuf-
fering Pharaoh to overtake them with his- army,
‘expoled them to great danger, and that ‘they were
extremely alarmed and terrified at it. But God thus_
dealt with them that his power might appear with
“greater luftre, in their miraculous deliverance when
‘they paffed through the fea on foot, and in the utter
defiruétion of Pharaoh, who with all his army perifhed
in the waters. II. This hiftory reprefents the blind-
nefs and furprifing obftinacy of the king: of Egypt,
who, after all the plagues with which God had fmote .
him, obftinately purfued the people of Ifrael, and even
dared to go into the red fea after them. In this
hiftery we are to obferve very attentively, on one
hand, what obftinate finners are capable of, and with
what blindnefs and fury they haften to their own ruin ;,
and on the other hand, the mighty power of God dif-
_ played in the deliverance of his children, and the der
{truction of his enemies.
CHAR) AV.
wo things are related in this chapter, I. The fong’
of the ji aelites, upon Pharaoh's being drowned.
II. Their murmuring againtt J/o/es, becaute they met
with,
.
4
®
*
Fg’, SCRAP ORM. 57
with no water in the defert, and becaufe the waters of
Marah were bitter; and the miracle that JZofes
~ wrought on this occafion.
- °
REFLECTIONS.
THE fong which Mo/és, and Miriam his fifter, and
the children of J/rael fung, after Pharaoh and his
army were drowned in the red fea, is the moft ancient
hymn we read of in hiftory. In it we have the ftrongett
expreffions of joy and of gratitude towards God;
herein they celebrate that almighty power, which had
been fo glorioufly difplayedin their deliverance ; and
profets their belief that God would put them in pof-
feffion of the land of Canaan ; and that the inhabitants
of that country, terrified and aftonifhed, would not be
able. to refit them. ‘hus fhould we, and with ftili
greater zeal, praife the Lord for his favours, and
chiefly for his mercy and power, manifefted in the
work of our redemption by our Lord Jefus Chrift.
We have feen, in the next ‘place, that God had no
fooner vouchfafed the Z/raelites fo great a deliverance,
but they immediately began to murmur againft him,
and diftruft his providence, becaute they wanted water;
_ and then, becaufe the waters he gave them were bitter :
however, God was fo gracious as to work a new miracle
for them, and make thofe waters fweet. Such is the
- infidelity aud ingratitude of men who can fo foon .
_ forget the divine bleflings, and {o eafily fall into im-
‘patience: but the Lord.is long-fuffering towards them,
and {till gives them frefh proofs of his love, and grants
them favours which they are unworthy ot.
CHAP, XVI.
(THE dfraelites murmuring againft Aofes, becaufe
they had nothing to eat; God fends them quails,
and manna, which was their food in the wilderne(s for
the {pace of forty years.
RERBLEC-
58 “EXODUS.
REFLECTIONS.
I. THIS hiftory affords another proof of the ingra-
titude of the children of J/rael, who, after they had fo
many times experienced the divine power and protec-
tion, were always murmuring againft Afo/es, and long-
ing after Lgypt, from whence they came. Obferve
however the goodnefs of God, who was pleafed to put
a ftop to thofe murmurings, and provide food for
them, fending them manna, which was their food the
forty years they weye in the wildernefs. II. It is to
be remarked, that the manna fell every morning,
except on the fabbath day; and that it ftank if they
_ gathered more than was fufficient for one day. Thefe »
were fo many miracles, to convince the J/raelites, that -
it was God who fed them in this miraculous manner.
Latily, This hiftory fhould remind us of what Je/us
Chrifé tells us in the gofpel, John vi. that the children
of L/rae/ did not eat the true bread from heaven ; that
the manna which they did eat in the wilderne{s could
not preferve them from death ; whereas in Je/us Chrit
we have that true bread that came down from heaven, -
which gives us everlafting life. Let us befeech him
to give us always this heavenly food, whilft we are in
the wildernefs of this world; and when he gives it to
us, let us make a better ufe of it, than the Jews did
formerly of the manna that God gave them, and of all
the other mercies they received from the divine bounty
in the wildernefs.
CHAP, XVIL ,
HIS chapter has two parts; in the firft, J/o/es
relates the miracle of the water, which God made
to fpring out of the rock, to ftop the murmuring of
the people: and in the fecond, the viétory obtained
by the children of //rae/ over the Amalekites.
REFLEG=
See Oe See sstertr. 59
(om ‘ REFLECTIONS.
- “THE miracle wrought by AZofes in bringing water
out of the rock, to allay the thirft and ftop the mur-
-murings of the J/iaelites, leads us to reflect upon the
incredulity of that people, who were always diftrufting
the power of God, and fo often rebelling again Mofes ;
as well as to confider the great patience of the Lord,
in working this new miracle for them... The victor
over the Amadlekites is an inftance of the juft punifh-
ment of God, infli€ted on the,enemies of his people ;
~ but we muft particularly take notice, that God granted
this victory to the prayers of AZo/es, that the L/raelites
’ might know God was the author and giver of it. By
this example we learn, that calling upon the name of
God, and perfeverance in prayer, is the moft effeétual
way to obtain his affliftance, and to triumph over all °
our enemies, both {piritual and temporal.
| “ee CHAP. XVIIL
ETHRO, the father-in-law of Ao/es, brings him his
wife and his two fons, and advifes him to appoint
judges and officers for the government of the people
of frael ; which Mofes did. :
REFLECTIONS.
JETHRO, the father-in-law of Jofes, came to fee —
him, not only to bring him his wife and children, but
chiefly to rejoice with him, and with all the people,
upon God's delivering them from the bondage of
Egypt. This example of Jet¢hro’s zeal, piety and
charity, fhould excite us to fhare in the happinefs of
our brethren; and efpecially to rejoice when the glory
of God is promoted, and his power and juftice mani-
fefted to all the world. II. What is faid in this chapter
concerning the appointment of judges and magittrates,
and the qualities they ought to have, teaches us, that
thofe who are in civil employments ought to difcharge
them with diligence and integrity; that they thould
be
re _ EXODUS.
be perfons fearing God, virtuous, Fut and above all, hy
difinterefted, and not fond of filthy lucre. This too
tfhould convince us of the, abfolute neceflity of magi-
{trates for the well-ordering of fociety; that they are
of divine appointment, and that every one ouglit to
fubmit to them and their authority.
CHAP. XIX.
i, THE people of I/rael coming to the wildernefs of
Sina, Aofes acquaints them, that God intended
to make a covenant with them, and orders them to
fanctify themielves, and be prepared to hear the pro-
mulgation of the law. IL. Three days after, God |
comes down upon mount Svat with the marks of his
power and majefty,
“REFLEC TIONS
WHAT is chiefly to be obferved in this chapter is,
that as foon as God had delivered his people out of
Egypt, he gave them the law: a plain proot, that his
defign of making choice of this people, and {eparating
them from other nations, was to eftablifh pure religion
among them, and engage them to fear him. This is »
the end he has always had in view; and he has re-
deemed and chofen us for his people, for no other end- ~
but that we might ferve him in holinefs and righte-
oufnefs. God required the Jews to prepare and fanc-
tify themfelves, before they heard the publication of
the law, to teach them that this law was given unto
men only for their fanétification. The manner ia
which it was publifhed, and the dreadful and majeftic
apparatus to the Lord’s defeending. on mount Sinai,
was defigned to convince them that it was God who
fpake to them, to in{pire them with fear, and teach
them and all mankind that thofe that fhall break thefe
laws fhall not efcape his vengeance,
CHAP,
r
‘
aes eo tp waeee.: - - 6f
‘ ; *
bre tig . }
ee ie, 2 GD” XX.
yp this chapter we fee, I. The publication of the ten
commandments of the law. II. The terror that
feized the J/raelices when they heard the voice of God.
III. God forbids the making of idols, and pretcribes
the manner of building their altars.
REFLECTIONS,
TH ERE are two things i in this chapter which chiefly
demand our attention; namely, the law itfelf which
was publithed, and the terror which feized the L/raelites
at the time of its promulgation. On the law itfelf
we are to confider, I. The dignity and authority of
it; fince it was publifhed by God himfelf, and attended
with fuch tranicendent marks of his power. IL. That
this jaw concerns us as well as thé Jews, fince it con-
_ tains nothing but what is perfectly jutt ; and our Sa-
viour himfelf has told us that he came’ not to abolith
the law, but rather, to lay us under a {ftriéter obliga-
tion to fulfil it. ILI. We mutt remember that this
law does not only forbid thofe fins which are therein
particularly mentioned, but that’ it regulates our
thoughts and defires, as well as our aétions’; and that
God will judge us all by this law, as it is explained in
the gofpel. The exceeding great dread that came
upon the L/raelites when God publifhed this law, fhould
put us in mind of what St. Paul fays on this fubjec,
in the epiftle to the Hebrews: that we are not come
unto mount Sinai, nor have heard that terrible voice,
which made the Jews intreat that the word should not
be fpoken to them any more : but that we are come unto
mount Sion, and have heard the voice of Jefus, the me-
— diator of the new covenant ; that if they efcaped nat,
who refufed him that /j hake on ear th, much more Shall
not we efcape, if we turn away from him that fheaketh
Jrom heaven; that our God is a confuming fire ; and
that ther efore we ought to ferve him with reverence aud
godly fear, fo that we ma 'y be accepted by him. The
laws
63 | * EXODUS.
laws fet down at the end of this chapter, concerning
idols and altars, intended to keep the children of Tfrael
at a diftance from idolatry ; to prevent religion from
being altered, and make the divine fervice be per-
furmed with decency. A
CHAP. XXI. 1—17.
HIS chapter and the following contain fundry
laws that God gave Mo/es upon mount Sinai, to be
delivered by him to the people of J/rae/; moft of
which are political. Thofe contained in. the former
part of this chapter concern the right which mafters’
had over their flaves, the punifhment of murderers, of
parricides, of men-ftealers, and of thofe that curfe
father or mother.
. REFLECTIONS.
THE political laws that God gave the Jews are
worthy the ferious attention, not only of judges and
magiftrates, that they may conform to them as much
as poffible, in all things that are not peculiar to the
Tfraelites, to the land of Canaan, and to thofe times,
but of every other perfon; as they contain very ex-
cellent precepts of juftice, and charity, and many
other duties. Upon the laws concerning flaves, if
muft be obferved, that flavery is abolifhed among
Chriftians; and therefore that thefe laws do not refpeé
us directly. However, we may conclude from them,
that the will of God is, that fervants fhould be faitliful
to their matters, and that mafters fhould treat their
fervants with tendernefs and humanity. We learn
likewife in this chapter, that murderers, men-ftealers,
and thofe that curfe father or mother, are guilty of
very enormous crimes, which the magiftrate ought to
punifh feverely ;-and we may judge from thence, that
God will not leave them unpunifhed. ‘Thefe are
crimes, - which ought not to be fo much as known
among Chriftians, no more than feveral others men-
tioned in the laws of Ao/es.
CHAP.
a
-
< CHAP. KXI, XXI1. 63
“© “@HAP. XXII. 18—36.
© GOD preferibes laws to be obferved with refpe@ to
thofe that {mote or wounded any one, even their
own flaves, or whofe cattle did any damage.
REFLECTIONS.
FROM the reading of this chapter we learn, I.
That thofe who fmite or wound their neighbours,
ought not to go unpunifhed. II. That thofe who
occafion any evil to their neighbour, whether wilfully
or accidentally, and without any evil intention, fhould
fuffer for it, and ought to repair the damage as much
as may be. III. That although flavery obtained
among the Jews, God did not intend they fhould treat
their flaves cruelly and inhumanly, as other nations
did; from whence it appears, that Chriftians fhould
behave with ftill greater meeknefs and gentlenefs to-
wards their fervants. Laftly it muft be obferved, that
thefe words, an eye for an eye, and a tooth for a tooth,
- do not authorize private revenge, but only denote the
punifhment that judges were to inflict upon fuch as
_ affaulted and wounded their neighbour; otherwifle, we
fhould be fo far from returning evil for evil, that we
ought, as Chrift obferves in the fifth chapter of St.
Matthew, where this law is mentioned, to bear injuries
patiently, not to avenge ourfelves, nor always infift
upon what is ftriétly our right, but to imitate that
meeknefs and patience which Je/us Chrifé dur re-
deemer has given us an example of.
CHAP. XXII.
"THIS chapter mentions the punifhment of thofe
that fteal or deftroy their neighbour’s goods, and
their obligation to make reftitution: to which are
added feveral other laws concerning goods that have
been pledged or lent; coneerning impurity, idolatry,
oppreffion, ufury, the refpeét due to magiftrates, and
the firft fruits, which the Jews were ta offer to God. .
] REFLEC-
. «
6h - EXODUS: «>
REFLECTIONS.
_ IN this chapter we have feveral inftructions. The
firft (which is repeated feveral times) is, that they who
have wronged their neighbour in any manner, either
by theft, cheating, or even unwittingly and impru-_
dently, are obliged. to make reftitution; and that
things that have been intrufted with or lent to any
one, fhould be faithfully returned. II. We fee like-
wife here that an oath may be taken to put an end to
_ difputes; that oaths fhould be had in reverence; that
_ the fin of uncleannefs fhould as much as poffible be
» remedied by marriage, and that God would have ido-
x laters put to death as well as witches and enchanters,
~ and other perfons who ufed unlawful arts. III. God.
~ declares, in the moft exprefs manner, that it is a great
crime to oppre({s the fatherlefs, the widows, and the
‘« ftrangers, and rigoroufly to exact the payment of a.
* debt from the poor and needy; that thefe are fins
*. which cry to God for vengeance, and provoke his
wrath. IV. Here likewife we learn to {peak always
of magiftrates with reverence and refpect. Latftly,
The obligation laid upon the Jews to offer their firft
fruits to God, fhews that religion lays us under an
obligation to devote fome part of thofe good things
which God hath given us, to works of piety and
charity. |
CHAP. XXIII
HE laws here prefcribed relate, I. To flander,
equity, humanity, and juftice. IL. They concern
the duty of judges. III. The obfervation of the fab-
- bath, and of the fabbatical year; and of the three
great feafts of the Jews, which were the -paflover,; pen-
tecoft, and the feaft of tabernacles. IV. God pro-
mifes to fend his angel to conduét the people into the
land of Canaan, and orders them to deftroy the
Canaanites, not all at once, but by little and little;
forbidding the people to imitate, or. even. tolerate, m
any degree, the idolatry of the Canaanites.
REF LEC-
a hil
CHAP, XXIII. | 65)
REFLECTIONS.
~ YN this chapter we find the following inftruGtions.
T. That it is our duty to avoid flander and evil fpeak-
ing. IL That judges ought to adminifter juttice
with uprightnefs and integrity, without refpect of
-perfons, and efpecially without taking any bribe. IIT.
‘That the Jews were to keep holy the fabbath-day,
and: moreover to let the land reft every feventh year ;
which was defigned to teach them, to truft in God’s
providence, and to be charitable to the poor; which
is our duty as well as theirs. IV. As the three fo-
lemn feafts of the Z/raelites were appointed in order to
preferve among them the remembrance of thofe fignal
favours which God had conferred on their nation;
it is meet and right that Chriftians alfo fhould difcharge
the duties of gratitude and thankfulnefs, efpecially
for the mercies they receive in Je/us Chrift.. V. The
law which forbids the feething the kid in his mother’s
milk was given in oppofition to a fuperftitious and
idolatrous cuftom among the neighbouring nations,
who practifed this ceremony when they were gather-
ing their fruits; for which reafon this prohibition is
- joined with the law concerning the firft fruits. VI..
The promife which God made of fending his angel to
conduct the Jews into the land of Canaan, and the
command he gave them to hearken to the voice of
that angel, and not to provoke him, fhould be a warn-
ing to us, not to provoke the Lord by our difobedi-
ence, who is in the midft of us, but to reverence him,
and obey his voice. Laftly, We have here an inftance
of the goodnefs and wifdom of God, who, introducing
the children of J/rael into the land of Canaan, fent a
terror upon the Canaanites, but did not however de-
firoy them all at once, left, the country being depo-
pulated, the wild beafts fhould increafe upon them.
his was a very convincing proof of his care over then;
and a powerful motive to flee from idolatry, and in-
violably adhere to the fervice of the true God.
VoL. lL E CHAP,
66° (EXODUS.
CHAP. XXIV.
I, Jf OSES makes a covenant with the people of
‘Frael, and folemnly engages them to obferve
the laws of God. - II. Afterwards he goes up to mount
Sinai, where he remained forty days and forty nights,
without eitber eating or drinking, as we are told in
’ the thirty-fourth chapter of this book. During which
time God gave him the model of the tabernacle which
was to be prepared, and of all its parts.
REFLECTIONS,
THE vow which JZofes engaged the people to
make, that they would keep the law of God, and the
great folemnity with which this vow was attended,
and the covenant between God and the people con-
firmed, Jead us to confider, that fince God has chofen
us to be his people, and has made known his will tov
us, we are indifpenfibly bound to keep his laws, as we
have likewile folemnly engaged to do. ‘This St. Pazé
teaches us in the epiftle to the Hebrews, where he fays,
That when Mofes had fpoken every precept to all the
people, according to the law, he took the blood of the
wictims, and [prinkled both the book and all the people,
Saying, This is the blood of the covenant which God has
made with you; but that Jefus Chrift has confirmed
the new covenant, not with the blood of calves and
goats, but by his own blood, having offered himfelf up
to God a facrifice without pot or blemifh, that he might
purify our confciences from dead works, to ferve the
licing God. ‘From whence we may conclude, that
our covenant with God is {till more holy than that
made with the J/raelites by the mediation of AZojfes,
and that thofe who fhall violate it have reafon to ex-
pect the moft fevere punifhment. AZo/es'’s abode on
mount Sinai forty days, his miraculous faft all that.
time, and the cloud covering the mountain, as a token
of the divine prefence, in the fight of the elders and
all the people, prove the divine legation of Mofes and
the,
CHAP. XXV. 67
the authority of his law. As Mofes fafted, fo did our
Lord Jefus Chrift faft forty tay lh in the wildernefs, be-
fore he entered upon his miniftry.
CHAP, XXV.
GOP commands JZo/fes to exhort the people to. con-
tribute to the building of the tabernacle, and gives
the model of the ark, and of the mercy-feat which
covered the ark; of the table, whereon was to be laid.
what they called the fhew-bread, and of the candleftick.
REFLECTIONS.
I. ON this and the following chapters we muft
obferve in general, that God prefcribed to the //-
vaelites a form of worfhip, which it was not lawful for
them to depart from, and fo ordered all the circum-
fiances of it, that no innovation or alteration could be
made in it. ‘This was neceflary to keep that people
attached to the worfhip of the true God, and at a dif-
tance from falfe and idolatrous worthip, which they
would have eafily fallen into, if they had been left at
liberty to perform divine fervice as they had thought
proper. II. The form of worfhip appointed by God
made a fine appearance, and was attended with many
pompous ceremonies ; in which God condefcended to
the notions and fentiments of the children of Z/rael,
who were a rude and unrefined people, whofe inclina-
tions would have led them to worfhip the Deity after
the manner of other nations, and who would not have
been contented with a worfhip attended with nothing
but plainnefs and fimplicity. III. God thought fit
there fhould be a tabernacle made, which was a kind
of tent where divine fervice was performed, where the
people aflembled for aéts of religion, and where God
exhibited the tokens of his prefence. He gave an
exact model of the ark, of the table, of the candle-
ftick, and of every thing in and about the tabernacle. .
Laftly, We are to confider that thefe things were
appointed as proper for thofe times, and that they
FQ ferved
68 EXODUS.
ferved for an example and fhadow of heavenly things.
This is the reflection which. St. Paul makes in the
iftle to the Hebrews on the la{t words of this chapter,
Leak that thou make them after the pattern which was
Shiwed thee in the mount.
CHAP.° XXVI.
[N this chapter we have a defcription. I. Of the
- curtains, of the hangings, and covering of the
tabernacle. _ II. Of the boards, fockets, and bars,
which ferved to carry the tabernacle. II]. Of the
vail which divided the holy place, where was the altar
of incenfe, the table and the candleftick, from the
moft holy place, where the ark was fet. IV. Of the
hanging which was at the entrance of the tabernacle.
REFLECTIONS.
IN the refleétions on the preceding chapter, a rea-
fon was afligned why God gave fuch expreis command
concerning the form of the ‘tabernacle and all its parts;
and why he ordered it to be built with the feveral ©
ornaments, and with that magnificence obfervable in
it. We are to obferve inthis chapter, I. That as the
tabernacle was to be often removed from place to.
place, efpecially while the //raelites fojourned in the
wildernefs, it was made in fuch a manner as to be
eafily taken to pieces and put together again. IL.
That the fervice which was performed in the taberna-
cle, and continued in the temple of Jerufalem, was to
laft no longer than till the coming of Je/us Chri/t.
This appeared by the rending of the vail, which was
at the entrance of the moft holy place, at the time of
our Lord’s crucifixion; which, as St. Paul fpeaks,
fignitied, that the way into the holy place was not inade
-manifeft while the firft tabernacle was yet ftanding; that
the legal worfhip was drawing to an end, and that the
entrance into the heavenly fanétuary would be from
penceorth open unto men through Je/us Chrif/t.
CHAP.
i -
-
CHAP. XXVIJ, XXVIII. 69
CHAP, XXVILI.
IIIS chapter contains dire¢tions concerning the
altar of burnt offerings, the court of the taberna-
cle, and the lamps that were to be burning in the ta-
bernacle all night. '
REFLECTIONS,
THE altar of burnt offerings was placed before the -
door of the tabernacle; and on this altar they offered
the whole burnt-offerings, that is, thofe facrifices that
were made by fire, and wholly confumed. The court
before the tabernacle was a large court where the
priefts and Levites officiated, and where ‘the people
affembled for divine fervice. ‘The law concerning the
lamps which were to burn iy the tabernacle in the
night was appointed_becaufe God was pleafed to have
that holy place enlightened in darknets, to prevent
any inconvenience that might have happened, and
that his minifters might attend there and praife him
continually. 3
, CHAP. XXVIE;-
AARON and his fons are chofen by God to exer-
_cife the prieft’s office; Auron’s drefs when he was
to perform divine fervice is appointed, and the veft-
ments of the other prietts are regulated, i
REFLECTIONS.
_ THE laws relating to the holy veftments were de-
figned to in{pire the people of J/rael with refpeét for
the divine fervice, and to render the minifters of reli-
gion venerable. God intended likewile,. by this
meaus, to engage the priefts themfelves to reverence
the character they were invefted with. This was in
particular the defign of thefe words graven upon-a
late of gold fattened to the mitre of the high-prieft,
pea TQ THE Lory, Itis the will of Gad that
' religion
vat) EXODUS.
religion be refpected, that thofe who minifter about
holy things be had in reverence, and that they endea-
vour to recommend themfelves in the fight of God
and man by the decency and gravity of their beha-
viour, by the holinefs of their lives, and by the faith-
ful difcharge of the duties of their fun€lion. This is
particularly required of the minifters of the new cove-
~ nant, whofe office is ftill more holy than that of the
priefts under the Old Teftament. —
CHAP. XXIX,
ya (GED prefcribes the manner of confecrating and
appointing Aaron and the other priefts to their
office, and affigus them a portion in the facrifices.
Il. He commands the continual facrifice, which was
to be offered every morning and every evening; and
room Pd
promifes the J/raelites to be with them and dwell
amongft them.
REFLECTIONS.
I. THE folemn rites and ceremonies which, by
God’s command, were praétifed when Aaron and his
fons were confecrated and fet apart to their office,
tended to convince the people that they were God's
minifiers, and that their funétions were all holy. God
has given laws ftill more important, and not Jeis ex-
prels, concerning the calling of paftors and teachers in
the Chriftian Church, which laws ought to be invio-
lably obferved. II. The law concerning the morning
and evening facrifice is founded on the obligation all
men are under to ferve God continually; and, in par-
ticular, of offering him, at the beginning and end of
every day, the facrifice of their prayers and prailes.
II. If God promifed the J/raelites to dwell amongft |
them, we cannot doubt but he is in a more intimate
manner prefent to defend and prote¢t the Chriftian
‘eburch. This St. Paud proves, when he applies the
promife in this chapter to Chriftians, J will dwelt
amongst them, and will be their God; and when he
) ; exhorts
ee
CHAP. XXX. ay
exhorts them, from this very confideration, to cleanfé
chemfetves from all filthinefs of flefh and Jprit, per-
feaing holine/s in the fear of God.
CHAP. XXX.
I. GOP gives Afo/cs a model of the altar of incenfe,
and direétions for the ufe of it. IJ. He com-
mands all the //raelites from twenty years old to pa
half a fhekel for the ufes of the tabernacle. III. He
gives orders for the making a large laver of brafs,
where the priefts were to wafh their hands and feet,
before they performed divine fervice. IV. He gives
directions for making the holy oil to anoint the priefts,
and the tabernacle, and all things in it; and for
making the holy perfume.
REFLECTIONS.
J. THE altar of incenfe was fet in the holy place
before the vail: on this altar they burnt incente
morning and evening; and once in a year, which was
on the day of atonement, the high-prieft made propi-
tiations for the people with the blood of the viétims,
poured on the horns of this altar. II. The half thekel
which all the //raelites, rich and poor, were to pay,
was a tribute and homage paid to God, and ferved to
pat them in mind of their dependence upon him.
This money was appointed to fupply the neceflary ex-
pences of the tabernacle. And Chriftians are not lefs
obliged to acknowledge their dependence on God for
all that they poffefs. III. God commanded the
priefts to wafh themfelves before they performed any
of their minifterial functions, te teach them and all
the people to prefent themfelves before the Lord with
purity of heart. IV. The ftrié& charge not to employ
the holy oil and perfume to any other ufes than thofe
prefcribed in the law, tended to infpire men with
greater reverence for religion, and things fet apart for
divine fervice. |
CHAP,
7% _ SEXODUS.:
CHAP. XXXL
1 OD names the artificers that were to labour in
the,works of the'tabernacle. II. He repeats the
Jaw for the obfervation of the fabbath. Ill. He gives
AMofes the two tables of the law. 3
REFLECTIONS.
THERE are four reflections to be made on this
chapter, I. That God did not leave it to the people
to make choice of perfons to work in the tabernacle,
but named thofe who were to have the principal di-
reétion of this work, that it might appear that every
thing relating to the divine fervice was done by. his
order and authority. II. We find by this and the
following chapters, that though the children of I/rael
had been ina ftate of oppreffion in Egypt, there were
neverthelefs among them fome perfons of both fexes
who had ingenuity and capacity for all kinds of work-
manfhip. TIL. God on this occafion repeated the
law concerning the obfervation of the fabbath, left
thofe who avere to workin the tabernacle might
imagine themfelves at liberty not to reit on that day,
And the frequent repetitions of this law, as well as the |
punifhinent of death dénounced againtt the tranferef-
fors of it, prove thé great importance of it. The con-
‘ftant obfervation of this day of reft, ferved to remind
the Jews that they were w orfhippers of the true God,
‘and to keep them from falling into idolatry. IV.
After God had pronounced the law from mount Sinai,
he was pleated to engrave it upon tables of ftone, that
it might be preferved to future ages without alteration.
Tt has always been*the will of God that men fhould
adhere to his word, and to the revelation he has made
‘of his will, without adding to it, or diminifhing from
it, or making the leaft alteration ; and that they thould
‘make it the unalterable rule of thieiy faith and pr aétice.
N CHAP,
- - .
en ee
een lee
CHAP. XXXII. | 73
CHAP. XXXII.
VN7E have here the hiftory of the J/raelites idola-
trous worthip of the golden calf, and the manner
in which J/o/es punifhed them for that fin.
REFLECTIONS,
HERE we are to confider, 1. The great fin of the
- ‘Dfraelites, who, notwitftanding the many. warnings
God had given them to avoid idolatry, and the
folemn promies they had lately made in the covenant
Mojfes vad entered into with them, made a golden calf
and worfhipped it, in imitation of the idolatry of the
Egyptians. And let it be remarked, that though
they pretended to worfliip the true God under the
fimilitude of a golden calf, they were neverthelefs
guilty of real idolatry, this being exprefsly forbidden
in the law ; which thews, that it is abfolutely unlawful
to worfhip any image, and that thofe things which
God has forbid cannot be rendered lawful by the
intention. Il. We may likewife learn from the weak-
nefs of davon, who, inftead of oppofing this idolatry,
confented to it, that timoroufnefs and compliance,
efpecially in perfons of a public charaéter, are often
attended with very fatal confequences, and that they
become exceeding guilty before God, in not refolutely
and manfully oppofing wickednefs and vice. III.
The great charity of AZofes, who interceded with fo
much zeal fer the children of J/rae/, fhould ferve as a
motive to good men, particularly Ged’s minitters,
to intercede and pray for finners; and the regard God
had to the intercession of A/ofes, fhews, that the prayer
of the righteous availeth much with God. IV. The
manner in which the Levites punifhed the idolatry
of the people, muft be acknowledged to be very jutt,
though it was fevere, God having exprefsly ordered to
.put thofe to death that were guilty .of idolatry.
Lafily, When we read this hiftory we fhould call to
“pnind what St, Paul fays, 1.Cor. x, That. thefe things
a are
7h EXODUS.
are our examples, to the intent we fhould not luft after.
evil things, as did the Tfraelites ; and that we fhould
not Imitate them in their idolatry, their lewdneis and
difobedience.
CHAP. XXXII.
FOUR things are here mentioned: I. The humilia-
tion of the J/raelites, after their idolatry in worfhip-
ping the golden calf. II. ‘The manner of ereéting the
tabernacle, which was the place where the people
affembled to hear the will of God, without the camp ;
and how God there {pake to J/ofes. III. Afofes again
intercedes with God to pardon the J/raelites, and to
be ever with them. IV. He requefts of God to thew
_ him his glory.
REFLECTIONS.
I. THE example of the Z/raelites, who ftript them-
felves of their ornaments, after they had been punifhed
for their idolatry, teaches us to humble ourfelves when
we have offended God, and to give all poffible proofs
of our contrition when God is angry with us. II.
The manner in which God fpake, and communicated
himfelf to MWo/fes, fhews that he was a very great pro=
phet, and that his laws and his doétrine came from God,
_ and confequently, that they ought to be confidered by
us with great refpeét. III. In the prayers that AdZo/es
continued to offer up in behalf of the Z/raelites, we
ought to obferve the extreme tenderne({s he had for
them, and his great zeal for the glory of God. If
thofe whom God has appointed the governors of his
church, wotld follow his example, they would never
ceafe to pray for thofe committed to their charge. IV,
God’s anfwer to Mofes, when that prophet befought
him to let him fee his glory, fhews us, that Ged dwells
in inaccefible light, as St. Paul fays, 1 Tim. vi. and
that no man can fee him in this life. But this ought
to convince us, that Jefus Chrift our Lord is infinitely
above Mofes; Since he has feen God and was ygigh
rons
SS
Se
a ee
CHAP. XXXIV. 75
from the beginning, Johni. Laftly, We ought to”
believe, that though we cannot fee God in this life,
we ihall fee him as he is in the life to come; and this
hope fhould engage us to purify ourfelves as he is pure,
} John il.
CHAP. XXXIV.
I, GOD gives J/ofes the fecond tables of the law.
Il. He appears to him in a cloud. III. He
promifes to bring the children of J/raed into the land
of Canaan, commanding them to deftroy the idols of
the Canaanites, and to have no dealings with them.
IV. God repeats the laws concerning the paffover, ©
the confecration of the firft-born, the dedication of the
firft-fruits, the obfervation of the fabbath, and other
folemn feafts. V. After this Afo/es comes down from
the mount, and covers his face with a veil, becautfe it
was very bright, and the people could not ftedfaftly
look upon him,
REFLECTIONS.
IN this chapter we fee, that at the interceflion of
Mofes, God pardoned the children of J/rael; that
he gave them a fecond time the tables of the law, and
promifed to bring them into the land of Canaan; in
which we are to acknowledge the great mercy of God,
and the efficacy of the interceffion of good men. II.
Mofes informs us, that when he defired to fee the
glory of God, he faw it but in part; and that God
faid nothing on this occafion, but that he was mer-
ciful and full of compaffion; and that he was aifo
righteous, and would by no means clear the guilty.
God makes himfelf known to us in this life, as far as is
neceflary to induce us to fear him; that is to fay, as
fupremely good, and perfeétly juft. Thefe are his two
principal attributes that engage us to ferve him, and
to obey his laws. III. The command God gave his
people, to make no league with the Canaanites, isa
warning to us of the danger of having any inter-
courfe
76 * VEXODUS.
‘courfe with wicked men, and that we ought carefully |
to avoid it. IV. The laws about the firtt-born, the
firft-fruits, the fabbath, and the feafts, were in great |
wiidom appointed to remind the J/raelites of the chief
favours God had beftowed on them; and to prevent
them from imitating the cuttoms and fuperttitions of
the idolatrous nations V. It is fomething very re-
markable, that when the J/raelites went to keep their
folemn feafts, God fuffered not their enemies to invade
their country; which was a very particular mark of
the divine protection over this people, and a proof
that God bleffes thofe who ferve him, and defends
them from the dangers to which they might be expofed
by their obedience. Laftly, he fhining of J4o/es’s
face, when he came down from the mount, was an
affurance to the people, that he fpake to them from
God; and this change in the perfon of J/ofes is an
emblem of that change which will be wrought in the
faithful by the communication of the deity, and of the
glory of the bleffed, when they fhall fee God, and enjoy
his prefence in heaven.
| CHAP. XXXV. ee
‘THERE are two things to be confidered in this
chapter: I. The repetition of the law concerning
the obfervation of the fabbath. II. The offering made
by all the people for the tabernacle.
REFLECTIONS.
I. MOSES frequently inculcates the law of
the fabbath, becaufe the obfervation of that day,
which returned every week, put the L/raelites in re-
membrance of the one only God, Creator of all things,
and kept them ata diftance from idolatry. Il. We
find in this chapter, that the people contributed with
chearfulnefs and liberality towards the building of the
tabernacle ; fome prefenting gold, filver, and precious
{tones ; others ofiering fine linen, goats hair, and all
materials for the work; every one on this occafion
exprefling
7
- be
EE ——————— ee SS ee
CHAP. XXXVI, XXXVII, XXXVIII. 7
exprefling his zeal and readinefs. This example fhould
greatly animate Chriftians to exert themfelves heartily
in every thing that may contribute to the edification
of the church, and the promoting true religion.
CHAP. XXXVI.
‘HE contributions for the building of the tabernacle
being ended, the workmen who were appointed
for this work, labour in it as God had commanded.
We fee likewife in this chapter, in what manner the
tabernacle was {fet up.
CHAP. XXXVI.
A Description of what was in the tabernacle, wiz.
of the ark of the covenant, of the table of
fhew-bread, of the candleftick, and of the altar of
incen{e.
CHAP. XXXVIII.
Description of what was without the tabernacle,
viz. of the altar of burnt-offerings, of the laver of
brafs, and of the outward court; together with a
computation of the gold, filver, and bra{s, which were
ufed in the building of the tabernacle. |
REFLECTIONS on chap. xxxvi, XXXVI, XXXvViii.
WHAT?is fet down in thefe chapters, being, except
in fome circumftances, only a repetition of what was
faid in the foregoing, it is natural to make the fame
refleclions. The quantity of gold, filver, and brafs
made ufe of for the tabernacle, and the fum of money
arifing from the half fhekel which every //raelite paid,
fhew, that they came out of Kgypt with great riches,
and that they freely and joyfully dedicated a part of
them to the fervice of God.
CHAP.
78 EXODUS.
CHAP. XXXIX.
HIS chapter contains, I. A defcription of the
facred veftments. IJ. The tabernacle being finith-
ed, the workmen prefent it to Mo/és.
REFLECTIONS.
WHAT reflections are proper to be made upon the
facred veftments, may be feen in the xxviiith chapter.
of this book. What is particular in this chapter is,
that when the tabernacle was finifhed, the whole work
was prefented to .1/o/es, who finding it, in all refpeéts,
{uch as God had commanded, approved of it, and
bleffed thofe who had laboured in the work, and the
people who had fupplied what was neceflary to bring
it to perfection. In all this we difcover the people’s
ready obedience, and Mo/es’s faithful difcharge of the
trufi committed to him by God, |
| CHAP. XL.
1. THE work appointed for the tabernacle, and for
the fervice of God, being ended, God commands |
the tabernacle to be fet up, and every thing placed in
order. II. Which being finifhed, God by the vifible
tokens of his prefence, expreffed his approbation of
what was done; and fignified his pleafure to make his
abode in that place, and to conduét the children of
T/rael in all their journies : and here ends the book of
Livodus.
REFLECTIONS.
IT is of ufe to read this laf chapter of Evedus,
which informs us of the nature of the tabernacle, of
its feveral parts, and their order. The tabernacle was
a kind of tent, which might be taken to pieces, and
removed from one place to another. In this taberna-
_Cle was the moft holy place, where was the ark of the
he coves
CHAP. XL. 7”
covenant, with its ftaves to fupport it; and in this
- ark were kept the tables of the law. In this place
were preferved alfo the pot full of the manna which
the children of Z/rae/ had eat in the wildernefs ; and
Aaron's rod which budded. Before the moft holy
place, which was inclofed with a veil, ftood the altar
of incenfe, with the table of the fhew-bread, which
was on the north fide, and the golden candleftick,
which was on the fouth fide. On the outfide of this
place, and near the door, ftood the laver or brazen fea,
the altar of burnt offerings, on which the victims were
burnt, and the court where the people affembled.
When this tabernacle had been thus fet in order,
Aaron and the other priefts, after they were confecrat-
ed, began to perform divine fervice in it. God gave
marks of his prefence, by the cloud which alighted on
the tabernacle, to convince the J/rdelites, that he
would accept the fervice they fhould pay him in that
place, and that he would be prefent in the midft of
them. Every time they were to remove from any
place, the cloud afcended from off the tabernacle ;
and when they were to ftop, the cloud abode upon it.
This tabernacle continued about five hundred years,
being often removed from one place to another, till
King Solomon built the temple of Jerufalem. Upon
the whole, let it be confidered, I. That the taberna-
cle, with all that appertained to it, had been made by
God’s command, and according to the pattern which
he had given to Mofes. II. That God, in his great
wifdom, had difpofed of what related to his fervice in
this manner, the better to fuit himfelf to the condition
of the J/raelites, who were a rude and unrefined people.
And laftly, that all thefe things were figures and
fhadows of what was to come to pafs in the times of
the gofpel, when Je/us Chri/? was to come to eftablith
amore perfett fervice. This St. Paul teaches in the
epiftles to the Hebrews, where he fays, that when the
tabernacle was made, and all things belonging to it
fet in order, the priefts went into it to perform the firft
fervice ; but that Jefus Chriff, the high-prieft of good
things
Ch he ee Ls kee es TA ee Ane
i ¥
z v1 \ to ah oe
= 3 4
| has prefcribed, which confifts in worthi ping
| God in fpinit and i in truth.’ OIA) tiles ae)
Phe LAT - |
: x ai at i 4 ;
The end of the fecond book of Moses, called Exopus.
bernacle, an rchaled Setatnal eae or us, oa
perpen matort cued itfelf. Thefe refletions enga
us to blefs God for the advanteges he has vouchfafed
us, and to render him that fervice which our Lord Jefus-
.
At x
SEL = °°» |
THE
THIRD BOOK OF MOSES,
CALLED
LEVITICUS.
ARGU MENT.
The book of Leviticus is fo called, becaufe it.principally
confifts of rules and laws to be obferved by the Levites
and priefis in the divine fervice. It contains, firft,
the laws concerning facrifices and offerings ; con-
cerning the leprofy, and the feveral ceremonies which
were to be obferved by the Ifraelites. After this are
fet down feveral other laws relating to religious
_ worfhip, and the conduc and behaviour of the
Traelities. When we read thefe laws, we should
remember that they were peculiar to the children of
Tfrael; and that they were very wifely appointed,
not only to inftruét them in the principal duties of
religion, but alfo to keep them at a difiance from
idolatry. Further, we are to confider, that fince
we have in Jefus Chrift the fubfiance of what was
reprefented in the legal ceremonies, we are under an
indifpenfible obligation to pay to God that fpiritual
worship and reafonable fervice required of us in the
$o/pel.
CHAP. I.
© IS chapter gives rules concerning the voluntary
facrifices, and whole burnt-offerings, or facrifices
in which the victims were wholly confumed by fire,
which were of three kinds; either of great cattle, fuch
VOL, I, CG as
Sey Tes.
as bulls and calves; or {mall cattle, as laenbs and
goats; or ai birds, as turtle doves, and pigeons.
REFLECTIONS.
chs It muft be confidered on this chapter, that be-
fides the facrifices which were required of neceffity
and indifpenfible obligation, there were others volun-
tary, which every one offered of his own free- will,
and according to his abilities. However, the Z/r aelites
were not left to their liberty, to offer them juft as they
pleafed, but were to do it in the manner God had
direGted. II. Thefe voluntary facrifices, as appears
from this chapter, were very acceptable to God ; who
gracioufly receives whatever we do with a fincere
heart. If. It is likewife to be obferved, that thofe
who wanted ability to offer great or {mall cattle might
offer pigeons. By which means the poor, as well as
the rich, had it in their power to perform this religi-
ous duty. God receives no lefs gracioufly the offer-
ings of the poor than of the rich, if they proceed from
a good intention.
» CHAP. IL
THIS chapter treats of the meat-offerings and the
_firft-fr uits, which were to be prefented to the Lord.
REFLECTIONS.
WHAT we are chiefly concerned to obferve on the
laws relating to the meat-offerings and firft-fruits, is,
that a part of them was burnt in honour of God, and.
By which means,
the reft belonged to the priefts.
God was pleat led not only to engage the L/raelites to
the difcbarge of a religjous and folemn act, acknow-
ledging his bountiful hand the giver of all that the
earth produced ; but alfo to provide for the fupport of
his minifters. Chriftians are not lefs obliged by the
laws of Chrift, to exprefs their gratitude to God for
his temporal bleffings, and to provide for the neceflary
fubfiftence of their fpiritual guides.
CHAP.
A+, @- .
0 a nD
CHAP. III, IV. 3 33
CHAP. III.
r HIS chapter treats of the peace-offerings, which
~ the D/raelites offered in token of their gratitude to
~ God, and to obtain his favour.
REFLECTIONS.
AS the defign of the peace-offerings was to render,
in a folemn nanner, thanks and praife to God for the
favours received from him, and to engage him to
continue his bleffings ; we fhould learn from this chap-
ter, when God vouchfafes any particular favour, our
indifpenfible obligation to teftify our gratitude to him ;
and fince his kindnefs and love to us is the fource of
all our happinefs, it thould be our chief care to pro-
cure it. iy |
: CHAP. . TV.
uss chapter prefcribes the manner of offering fa-
crifices for fins committed through ignorance,
either by the high-prieft, or by the people in general,
or by any of the rulers, or by private perfons,
REFLECTIONS.
THAT we may reap advantage from the reading of
this chapter, we muft make thefe four refleétions. _ I.
That fince God had appointed facrifices to atone for
fins of ignorance, thefe fins, though much lefs heinous
than wilful and obftinate fins, ought carefully to be
avoided; that to this end we ought to be well inftru@-
ed in our duty, and have a ftriét guard over our con-
duct; and that when we have happened to fin through
ignorance, and. perceive our error, we fhould be fin-
cerely grieved even for thefe fins, and remedy them
as much as inus lies. Il. The fecond refleétion is,
that thofe in public charaéter, fuch as the priefts and
rulers of the people, were to make an atonement for
their fins, becaufe they were more grievous, and might
G 2 bring
/
84 LEVITICUS.
bring the wrath of God, not only upon thofe who
had committed them, but upon the whole people.
III. The third confideration refpeéts the ceremonies
obferved in thefe facrifices. Thofe who offered them
laid their hands on the head of the viétims, to fignify
that they were facrificed in their ftead ; then the prieft
“took the blood of the viétims, and f{prinkled fome of
the blood before the veil of the fanétuary, and put
fome upon the horns of the altar of incenfe, if. the
facrifice was ordered for the prieft or for all the people;
the reft of the blood was poured out at the foot of the
altar of burnt offerings; the fat of the kidnies were
burnt upon this altar, and the reft of the body of the
beaft was burnt without the camp. Laftly, We are
to remember, that though thofe ceretnonies had no
virtue in themfelves to expiate fins, yet God appointed |
them to teach the people of //rae/, that when they
had finned they were to confets their fins before God,
and apply to him for mercy; and that when they
practifed thefe rights in obedience to God’s commands,
he was appealed and forgave their mifdeeds.
CHAP. V.
kL: (GOP commands that thofe fhall be punithed,
who being bound by oath to {peak the truth,
do not do it. II. He then direéts the manner of
making atonement for thofe who had touched any
unclean thing ; fer thofe who had made rafh oaths and
not kept them; and laftly, for thoft: who had igno-
rantly withheld any thing that was dedicated to God,
and broken any of his commandments.
REFLECTIONS.
I. The chapter we have juft been reading, teaches
us, in the firft place, that it is a crime deferving the
fevereft punifhment, not to declare the truth when
we -are called upon by oath to do it; that we are
obliged to perform our oaths, as far as lawfully we.
may, and to abftain from inconfiderate and rath oaths.
II. The
ee O- — ee
CHAP. VI. 85
Il. The laws relating to fins committed through i igno-
rance and inadvertence, and the obligation thofe ‘wlio
had fallen into them were under to confefs and make
atonement for them, fhews it to be the will of God,
that we fhould avoid, as much as poflible, not only
deliberate fins, but even thofe fins which we may
rafhly and inconfiderately fall into; fince thefe laft
render us guilty before God, becaufe we ought to take
heed to our duty and our conduct. ILL. Since God
here commands thofe who had fallen into fins of igno-
rance, to confefs their fins, and to offer facrifices ;
and if they were not in a condition to offer fheep, to
offer young pigeons: or, if they were extremely poor,
a little flour; we are to confider, that all manner of
fins fhould be repaired and atoned for by confeffion
and repentance ; that vo one can plead exemption
from the obligation of remedying, to the utmoft of his
power, the evil he has committed. IV. It is to. be
remarked, laftly, that thofe who had taken or with-
held by miftake any thing dedicated to God, were not
only to offer a facrifice, but alfo to make re{titution, |
and even to add to it a fifth part. Whence we learn
our inditpenfible obligation to reftore whatever we are
unlawfully poffefied of, and that if thofe who had
withheld any facred thing ignorantly were bound to
make reftitution, even above the value of it; the duty
of reftitution muft be {till more indifpenfible, when we
have taken and withheld, knowingly and wilfully, what
does not belong to us.
\
CHAP, VI.
(GOD commands, I. That thofe who fhould deny
having in their hands any thing that had been
committed to their trauft, or fhould conceal any thing
which they had found belon ging to their neighbour,
fhould make reftitution, and offer a facrifice to atone
for their fin. II. To this are added, laws concerning
the burnt-offerings, and the fire which was to be con-
tinualiy burning on the altar to confume them ; con-
cerning
96)” LEVITICUS,
concerning the meat-offerings which were in part to be
offered to God, and the reft to be eat by the prietts ;
of the offering which was to be prefeated by the priefts,
when they were. appointed and conlecrated to their
office; and lafily, concerning the fin-offerings, and
the right the priefts had to eat thereof.
REFLECTIONS.
WHAT is moft deferving of our attention in this
chapter is, the law relating to thofe who, having
any thing depofited in their hands fhould difown it, or
fhould withhold their neighbour’s property by fraud or
violence, or keep back any thing loft. Such perfons
were obliged by the law of God, not only to reftore
what they unjuftly detained, but to give a fifth part over
and above the value of the thing. ‘This laft fhews,
that what is committed to our truft fhould be efteemed
facred ; that it is a great fault to difown the truth, to
attempt to withhold what was intrufted with you, and
not to reftore what we have gotten by fraud or vio-
lence ; that any found fhould be returned to the
owners ; that reftitution’ is a duty indifpenfible ; and
that thofe who refufe to fubmit to this duty, cannot
obtain forgivenefs. As to the other laws, concerning
burnt-offerings, the facrifices for fin, and the meat-
offerings, and thofe wherein God determines what
portion of the facrifices belonged to the priefts; we
may, with St. Paul, make this particular refleétion,
added to thofe mentioned above; that fince, by the
law of God, the priefts eat of the facrifices, the will
of the Lord is, that the minifters of the go{pel fhould
live by the gofpel. 3
CHAP. VII.
ii Tus chapter treats of the manner of offering
the trefpafs-offering, the thankfgiving-facrifices,
and thofe which were voluntary, or in confequence
of fome vow. II. God forbids thofe that were un-
clean to eat of the facrifices, III. He likewile pro-
hibits
CHAP. VIII. 87
_ hibits the eating of the fat of the beafts factificed.
“IV. The ufe of blood is #bfolutely forbidden ; and the
priefis right to the peace-offerings regulated.
REFLECTIONS.
THE oes concerning the trefpafs-offering, and the
_ facrifices of thank{giving, had a‘natural tendency to
inform the Jews, that it was their duty to appeafe the
deity by repentance, when they had offended him,
and to exprefs their gratitude for the mercies. they
received at his hands. The law concerning vows,
teaches us religioufly to perform whatever we have
vowed unto the Lord. If thofe who had contracted
any legal‘uncleannefs were not allowed to eat of the
facrifices, let us ferioufly confider how much lefs we
ought to appear before God when polluted with fin.
The Tfraelites. were forbidden to eat the fat of bulls,
and lambs, and goats, becaufe the fat of thofe animals
was burnt in their facrifices in honour of the deity.
_ The abfolute prohibition of eating any blood, was the
renewing of a law much more "aacicnt, cot God
_ had given to Noah afier the flood. We learn, lafily,
from this chapter, in what maaner God had provided
for the priefts, by affigning them a portion in the ob-
lations and facrifices of the children of Lfrael.
CHAP. VIIL
i MOSES, having affembled all the people toge- —
ther, clothes Aaron and his fons with the facred .
veftments. II. He anoints with the holy oil the
tabernacle and all that was therein, and Aaron, and
confecrateth the priefts by a folemn facrifice ; obferving
all the ceremonies appointed by God, and fet down in
the twenty-ninth chapter of Lwodus.
REFLECTIONS.
WE fee here that AZo/es punétually performed all
that OS had commanded to be obferved in his worfhip.
| God «
38 - LEVITICUS.
God thought fit that all thefe religious ceremonies
fhould be praétifed upon this folemn occafion, that the
people might reverence the fervice to be performed in
the tabernacle, and refpeét thofe appointed by God
for the celebration of it; and alfo that the priefts
themfelves, knowing to whom they were dedicated,
might diftinguifh themfelves from others by a ftri¢ter
holinefs, ’ |
CHAP. IX,
ARON, after his confecration, offers facrifices for
himfelf and for the people ; which God gracioufly
accepts, and in token of his acceptance appears in
his glory, and fends fire to confume the facrifice.
REFLECTIONS.
WE are to take particular notice in this chapter,
that when Aaron entered upon his miniftry, he offered
facrifice for himfelf, as well as for the fins of the
people. The priefts being finners had need to expiate’
their own fins, before they made atonement for the —
fins of others. This St. Paul mentions as a remark-
able difference between the ancient priefts and Je/us
Chrift, when he fays, ‘“* We have an high prieft, who
is holy, harmlefs, undefiled, feparate from finners, and
made higher than the heavens; who needeth not, as
the high prieft under the law, to offer facrifice firft for
his own fins, and then for the people.” ‘The tokens
God gave of his prefence before all the congregation,
appearing in his glory, and caufing fire to defcend
upon the facrifices, was fufficient to convince the
Lfraelites that the miniftry of the priefts, and the form
of worfhip given them by Mo/es, was perfectly agree-
able to the divine will, and that if they ferved him
faithfully, they fhould enjoy his prefence, and feel
the effeéts of his fayour. |
CHAP,
CHAP. X. $9
CHAP.) X: |
I. N4D4B8 and Abihu, the fons of Aaron, having
put ftrange fire into their cenfers, to burn in-
cenfe, inftead of taking fire from the altar, are de-
firoyed fuddenly by fire. 11. AZo/es forbids their father
Aaron and their brethren to weep for them, or to go
out of the tabernacle. III. He likewife forbids them
to drink wine or any liquor that might intoxicate,
when they were to minifter in the holy places. IV.
Upon this occafion, the law concerning the Ys ta
portion in the oblations and facrifices is repeated; and -
Aaron and his fons are reproved by Mo/és tor negle@-
ing to obferve this laft law.
REFLECTIONS.
GOD flew Nadab and Abihu, the fons of Aaron,
to punifh them for breaking the commandment of
God, in putting fire into their cenfers which was not
taken from the altar, to make them an example, and
to infpire both priefts:and people with dread; that no
one might ever after prefume to make any alteration in
the form of divine worfhip appointed by God himfelf.
Whence we may learn, that men can have no right to
ferve God otherwife than he has commanded, and that
he never lets thofe go unpunifhed who break his laws.
The Lord forbad Aaron and his fons, upon pain of
death, to ufe any expreffions of mourning on this
occafion, or even to depart from the tabernacle, fince
they could not have done it without difgracing the
holinefs of their charaéter, and profaning the facred
veftments ; and that they might teftify, by this means,
that they were more concerned for the honour of
God, than for their own intereft, and that they ac-
quiefced in the juft judgment of God upon Nadab
and Abihu. At this, time God forbad the priefts to
drink wine when they were to minitter in the taber-
nacle. And the probibition being made on this occa-
fion, gives room to conjeéture, that Nadab and Abihu
were
90 oo RO Ss.
were difordered with wine when they offered ftrange- :
fire ; and that it was to prevent any thing of the like
nature for the future, that this law was given. It
muft therefore be confidered as utterly unworthy of
Chriftians, and efpecially of the minifters of religion,
to give way to excefs of wine; and that as they are
called by their moft holy calling to ferve God con-
tinually, they ought to live in great fobriety and
temperance, |
CHAP. XI.
“HIS. chapter contains, I. The law concerning
clean and unclean beafts. II. The manner of
purifying thofe who were defiled by touching unclean
‘beatts. |
REFLECTIONS.
» ON this chapter it muft be obferved, that the dif-
tinction between clean beafts and unclean, was very
ancient, and not unknown even before the flood, but
obferved with regard to facrifices, as we find in the
Book of Genefis. God thought fit to give his people
Hrael more particular laws on this head, to diftinguifh
them from the neighbouring nations, who did like-.
wife make a diftin€tion between animals, both in re-
ligion and the ufes of common life ; but he appointed
a diftinétion quite different from any obferved by
-idolators: this he did, to put the Z/raelites in mind,
as is obferved in this chapter, that they were a holy
people, dedicated to God, and diftinguiflred from
other nations. Befides this, thefe laws were given to
prevent the Jews from falling into a brutifh licentiouf-
ne{s with regard to eating; to train them up to tem-
perance and purity; to keep them in a dependance
upon God, even in things relating to their food ; and
for reafons of health too, with refpeé to fome animals.
And-to render this law more inviolable, God declares
all thofe unclean, who did but barely touch the fleth
of thefe beafts when dead. The reafons of thefe laws
having
— as
——————————L
OEE
‘CHAP. XII, XIII; XIV. 91
Having ceafed, they regard not us; fince the gofpel
teaches us that there is no creature, which is fit for
food, which we -may not eat, obferving the rules of
prudence and Chriftian temperance.
CHAP. XII.
HE jaw relating to women in childbed, and their
~» purification.
, REFLECTIONS.
‘THIS law, which forbad women to come into the
fanétuary till a certain number of days after their de-
livery, and which required them to offer the facrifice
prefcribed, was not only founded on reafons of decency
and modefty, but was alfo defigned to infpire them
with a great reverence for holy places; and to prove
the neceffity of appearing before God with a. pure
-heart. By this means women had likewife an oppor-
tunity given them of exprefiiug their gratitude and
thankfulneis to their deliverer.. The blefled Virgin
Mary conformed to this law after the birth of Je/us,
- and when fhe prefented him in the temple, we read in
_ the gofpel that fhe offered the offering here prefcribed.
CHAP. XIII.
THIs chapter treats of the feveral kinds of leprofy,
and how the priefts were to judge of this difeafe.
CHAP.’ XIV..
GOD gives directions for the purification of lepers,
and of houfes infeéted with the leprofy.
REFLECTIONS on chap. xiil, X1v.
- THE leprofy fpoken of in thefe two chapters was a
difeafe common in Egypt, whence the children of
dfrael came, and in the neighbouring countries ; there
gh apa
was one kind which infected the very garments, and
even
92 LEVITICUS.
even the houfes. The laws God gave on this fubjed
were partly political, appointed to prevent this con-
tagious diftemper from {preading among the people,
and infecting them ; and partly religious. The priefts
were judges in this difeafe, and the lepers could not
be reputed clean till the priefts had pronounced them
fo, and they had offered the facrifices- and oblations
prefcribed by the law; which our Lord obferved when
he had healed the leper, A/atth. vii. 4.. Thus thefe
laws were defigned to keep the Jews in ftriét adherence
to God and their religion, and prevent their having
recourfe to unlawful means to get cured of fo dreadful
a diftemper. Laftly, They had likewife a moral ufe
and meaning, as the other laws relating to legal un-
cleannefs and purification had; which was to inftrué
the Jews, that the impure and unclean cannot pleafe
God. From thefe chapters, let us make the fame
conclufion, and confider, that if the leprofy, which
was an involuntary evil, and defiled not the foul, fe-
parated thofe who were infeéted with it from the inter-
courfe and fociety of men; thofe who live in fin can
never be reputed members of the church, nor have
any communion with God, while they continue in
fuch a ftate.
CHAP. XV.
LAWS concerning the uncleanneffes of men and
women, and the manner of their cleanfing.
REFLECTIONS,
IT was neceffary God fhould give thefe laws to the
Jews, to teach them not only the external purity of
the body, but alfo the internal purity of the foul,
which confifts in chaftity and continence, and avoid-
in every thing that may defile the body or foul before
od. |
CHAP.
CHAP. XVI. 93
CHAP. XVI.
THIS chapter contains the inftitution of the facri-
fice offered on the day of atonement, which was the
moft folemn facrifice in the year. This feftival was
kept on the tenth day of the feventh month, which
was a day of fafting, and of reft for all the people.
On that day, the high prieft offered a facrifice for his
own fins and the fins of the people; entered into the
moft holy place, and {prinkled it with the blood of the
viétims; and when he came out, they brought the
goat appointed by lot, and when the prieft had con-
fefied over it the fins of the people, they fent it into
the wildernefs: this was called the goat hazael, of
feape-goat. The intent of this ceremony was to fig-
nify, that the fins of the J/raelites were expiated and
taken away, as if the goat had carried them away
with him.
REFLECTIONS.
THE great day of atonement was appointed by
God, to be kept once every year; that on that day
_ the J/raelites might humble themfelves before him,
by fafting and confeffion of their fins, and might ob-
tain pardon and forgivenefs. ‘This was the defiga of
the folemn facrifice offered to God, and of the high
prieft’s entering into the moft holy place. The ule
which Chriftians are to make of all this, is exprefied
by St. Pau/ in his Epiftle to the Hebrews, particularly
in the ninth chapter. His reflections are thefe: 1.
‘That as the fins of the Jews were expiated by the fa-
crifice on the day of atonement, and by the entrance
of the high-prieft into the moft holy place, fo Jefus
Chriff, by the facrifice of himfelf, and by his afcenfion
into heaven, has fully atoned for our fins, and pro-
cured us admiffion to the joys of heaven. Ll. The
apottle takes notice of feveral remarkable differences
between the antient facrifices, and that of Jefus Chrift.
1. That the priefts offered facrifices for their own fins,
becaufe
O4 > “LEVITICUS:
becaufe they were finners; whereas Chrift, being per-
- feéily holy and feparate trom finners, had no need to
offer any facrifice for his own fins. 2. ‘That the priefts
entered into the holy place but once in the year,
which fhewed that the way into heaven was not yet
opened; whereas Je/fus Chrift,, by his own facrifice,
has opened to us the way to everlafting life. 3. Phat
thefe ancient facrifices were repeated every year, which
was a-.proof of their weaknefs and intufficiency ;
whereas the facrifice of our Lord was to be but once
offered. St. Paul further obferves, that the high
prieft entered into the fanétuary with the blood of the
victims ; but that Chrift entered into heaven with his
own blood. Laftly, This apoftle affirms, that the
blood of beafts could not of itlelf fanétify men, nor
reconcile them with God; while the blood of Chrift
is efficacious to the expiation of our fins, purging our.
coniciences. All thefe confiderations fhould fill us
with a juft fenfe of the advantages we enjoy, and the
neceffity we are under of making a right ufe and im-
provement of. them by faith and. repentance ; without
which, this great facrifice of our Saviour will ftand’ us
in no ftead. It appears, moreover, from this law,
which enjoined the Jews to faft on the day of atone-
ment, that it isa duty moft acceptable to God, to
humble ourfelves before him by folemn fafts, and even
to have feafons fet apart for that purpofe.
CHAP. XVII.
I. JN this chapter God forbids the offering of facri-
fices any where but at the door of the tabernacle,
or to any other but to him. II. He forbids the eat-
ing of fuch beafts as died of themfelves, or had been
torn in pieces by wild beafis.
REFLECTIONS.
_ THE charge given to the Jews not to offer facrifice
any where, except in the place which God had chofen,
and in-the prefence. of the priefts, was defigned to
preferve
CHAP. XVII : 95
preferve among the J/raelities the purity and unifor-
amity of divine worfhip, and prevent them from intro-
ducing a falfe worfhip, and falling into idolatry. And
the care taken by God himielf to prevent this, proves,
that religion ought to be preferved in its purity, and
that we fhould never turn afide from the rules pre-
{cribed in God’s word. ‘The eating of blood, and of
beafts that died of themfelves, was forbidden, in order
to keep the Jews ata diftance from murder, cruelty,
and the barbarous cuftoms of the idolatrous nations ;
as well as from the cuftom they had of eating blood
in their worfhip of the falfe gods. It appears likewife
from this chapter, that the ufe of blood was forbidden ~
by God, becaufe the blood was fhed to make an atone-
ment for the fins of men, and therefore ought to be
looked upon as a thing offered to God, and devoted
to a religious ufe, which fhéws, that this law was ap-
pointed with great wifdom. What we are to confider
upon this head is, that the law of Chrift, being a law
of love and charity, is {till more inconfittent with in-
humanity and fhedding of blood than the law of
Mofes ; and therefore, that we ought to abhor thefe
crimes, and every thing that tends towards them.
CHAP. XVIII.
I. GOD forbids the J/raelites to imitate the crimes
of the Egyptians and Canaanites, and particu-
larly their impurities and inceftuous marriages. IT.
He declares, that it was on account of thefe fins that
the Canaanites were going to be deftroyed, and that
if the J/raelites imitated them, they too fhould be de-
firoyed.
REFLECTIONS,
THE chief thing we are to take notice of in this
chapter is, that the fins of uncleannefs had drawn the
Canaanites into the moft horrid crimes, fince God was
_gbliged to give thefe. laws concerning inceftuous mar-
rages, and other abominations, to prevent the Jews
from
8
96 LEVITICUS.
from falling into the fame diiorders, in imitation of
thefe abominable nations. So that the reading of this
chapter fhould infpire us with the utmoft abhorrence
of all uncleannets, fo as to avoid all that is contrary,
not only to the law of Mo/es, which is but a finall
thing for Chriftians ; but likewife to thofe of the gofpel,
which fo ex prefely command purity and chaftity.
Obferve likewife, and with great attention, that God
exprefsly declares, that the land wherein the Canaanites
dwelt could no longer bear them, by reafon of their
ievous fins; that he was going to root them out;
and that if the 2/raelites fhould fall into the like abo-
minations, they too fhould feel the divine vengeance.
This fuffers us not to doubt one moment but God
abhors uncleannets, and that the fins committed by
the inhabitants of any country, do defile that country,
and bring down upon it the curfe of God when they
become frequent, when they go unpunifhed, and no-
thing is done to injure them.
CHAP. XIX. I—18.
I. "THE laws contained in this chapter relate to the
obfervation of the fabbath and other holy-days,
to idolatry, and to facrifices. “II. God forbids the
Jews to glean their fields and their vineyards ; to fteal ;
to {wear “falfly ; to withhold the wages of labourers ;
to hurt the deaf or the blind; to give wrong judgment ;
-to flander and hate their neighbour.
REFLECTIONS.
ALL thefe laws are of the greateft importance, and
seid of them regard Chriftians as well as they did the
Jews. The duties here enjoined are fuch as thefe ; to
_ honour father and mother ; to refpeét religion ; to ferve
God with a free heart ; and, in conformity to his holy
word, to be charitable to the poor, and not to be
covetous, particularly in time of harveft and vintage,
and gathering of fruits. We are likewife taught here,
that it is a great fin before God to injure our neigh-
bour,
CHAP. XIX. 97
bour, to take a falfe oath, to withhold the labourers
wages, and to deride thofe who have any bodily de-
fects, as the deaf and blind; or to do them any harm;
‘and to have refpett to perfons in, the execution of
juftice or judgment, either by favouring the poor and
needy, or by paying a deference to the rich and great.
Laftly, We here learn to abftain from flander, hatred
and revenge; to rebuke our neighbour when he fins,
and love him as ourfelves, All thefe things are ftill
more ftri¢étly commanded by the law of Jefus Chrifi, .
than they were by the law of Moj/es ; fo that they are
to Chriftians ftill more facred and inviolable.
CHAP. XIX. 19-37.
I. GOD forbids the mixing of things of feveral
kinds ; orders the unclean to be punifhed ; for-
bids the eating the firft fruits of the trees, confulting
with forcerers, fhaving their-beards, and cutting their
bodies in mourning, after the manner of idolaters, and
imitating their impurities. II. God commands them
to honour the aged; to love ftrangers; and to have
juft weights and meafures.
REFLECTIONS.
MOST of thefe laws were given to the Jews, to
keep them from following the fuperttitious cuftoms
and practices of idolaters. God forbad the mixture of
divers kinds, to keep the Jews from all criminal com-
merce, as well as from fuperiftition and idolatry. He
would not fuffer them to eat of the fruit which the
trees bore the firft three years, becaufe they might not
- eat of the fruit of any tree before they had offered the
firft fruits to God; and becaufe, before the fourth
year, the fruits were generally but of little value, and
therefore could not be prefented to the Lord, who had
commanded the beft of every kind to be offered to
him. This law was alfo oppoted to the cuftoms of the
idolaters; and tended to teach them, that whatever
the earth produced was owing to his bounty. The
VOL. I, xi, other
98 - LEVITICUS.
other laws téach us, that it is extremely wicked to
contult forcerers ; that we ought not to afflict ourfelves
to excets for the dead; that impurity is a fin, and that
it ought to be punithed; that we fhould refpeét old
age, do juftice to ftrangers, and ule true weights and
meafures. ‘Lhefe are duties of piety, purity and
juttice, which concern all men without exception; but
which Chriftians are much more obliged to obferve
than the Jews.
CHAP: XX.
OD commands them to put to death thofe who
caufed their children to pafs through the fire, in
honour of J/oloch, the idol of the Ammonites : thofe
who make application to vizards, and the vizatds
themfelves; thofe that curfed father or mother, adul-
terers, inceftuous perfons, and fuch as fell into other
enormous impurities. Laftly, dZofes exhorts the
Tfraelites to be holy, to keep the laws of God, and to
avoid the cuftoms and manners of the Canaanites.
REFLECTIONS.
THE confiderations which thefe laws fuggeft to us,
are as follow: the prohibition of burning children,
and offering them to the idol AZoloch, fhews us what
horrible and exceffive cruelties the idolatrous people
fell into in the fervice of their falie gods; and what
men who know not the true God are capable of.
Obferve next, that the law of God very exprefsly con-
demns divination and magick, as things not only vain,
but highly criminal; and ‘that thofe who applied them-
felves to forcerers, ‘and the forcerers themfelves, were
to be punifhed with death: As there is none but God
who knows things future and fecret, it is the laft de-
gree of impiety ‘to apply to diviners, and give credit
to them. It was likewife the command of God that
thofe that curfed father or mother, as well as adul-
terers, and thofe who defiled themfelves with abomi-
nable impurities, fhould be put to death, both men
and
—
CHAP. XXI. 99
and women. From whence we may judge how abo-
-minable thofe crimes are, and how feverely God will
punifh in the other world thofe Chrittians who have
given themfelves up to them. Laftly, The repeated
exhortations of God to the Jews, not to imitate the
Canaanites in their lewdneis, and to be to him a holy
people, ought to put us Chriftians in mind, that God
having feparated ‘us from the world, we fhould not be
conformed to this prefent world ; but as he who has
called us is holy, we ought alfo to be holy in all manner
of converfation ; becaufe it is written, Be ye holy, for
Lam holy. In this manner does the Apoftle St. Peter
apply to Chrittians the exhortation contained in this
chapter.
CHAP, .XXI.
I. "THE laws contained in this chapter relate to the
purity of the priefts ; their manner of mourning,
and their marriages. II. God commands that the
daughters of priefts fhould be put to death, if they fell
into uncleannefs ; and he forbids the receiving any
perfon with any bodily blemifh or defeét into the fer-
vice of the tabernacle.
REFLECTIONS.
- GOD would not fuffer the priefts to defile them-
felves for the dead ; that is, to aflift at the burial of
the dead, nor to put on the appearance of mourning,
except for the death of thofe who were very nearly
related to them. ‘The reafon of this prohibition was,
that this would have rendered them unclean in the
eye of the law, and incapable of attending in the ta-
bernacle, and performing divine fervice. This law,
and the other laws contained in this chapter, were
given chiefly on thefe two accounts: I. The better to
reftrain the people, and the priefts themfelves, from
idolatry, and the cuftoms of idolaters ; and to prevent,
in the perfons or families of the priefts, the fame dif-
orders that were to be feen among the priefts of falfe
. H 2 religions,
100 - LEVITICUS.
religions. IL. That the holinefs of the priefis might
render religion itfelf more venerable ; and their good
example might teach the reft of the 7 ‘/raelities to be
holy alfo. The law that excluded from the fervice of
the tabernacle fuch as had any blemith in their bodies,
tended alfo to the honour of religion ; it was likewife
founded upon this reafon, that fuch perfons were not -
proper for the functions then performed by the prietts,
which required a body ftrong, and fitly difpofed to
perform them. ‘The refleétions we are to make on
this, with regard to the Chriftian church is, that the
pafiors and minifters of religion fhould be diftinguifhed
by a holy exemplary life, and efpecially by their great
purity; and, in particular, that their families fhould
be well regulated : in a word, that they fhould fuffer
nothing that may expofe religion to contempt.
CHAP. XXII.
HE laws here prefcribed, refpeét, I. The purity
required of the priefts before they might eat of the
holy things. II. They direct what perfons of the
priefts family were permitted and forbidden to eat
thereof. III. What beafts were to be offered in fa- ~
crifices, with their qualities, age, and other circum- —
ftances.
REFLECTIONS.
IN this chapter we fee that God iba of his
priefts great purity, fince thofe who had contraéted ~
any legal uncleanneds, were not only difqualified for
the time to perform any of their functions, but even
to eat of the holy things appointed for their fupport,
as the fleth of the facrifices, and the offerings of the
people. Whereby God was pleafed to teach them,
and all the Jews, to reverence every thing relating to
his fervice. For the fame reafon, all who were not of
the prieft’s houfhold, were forbidden to eat of what was
fet apart for the nourifhment of the priefts and their
families. ‘Laftly, God commanded the euuieie
offer
“CHAP. ‘XXII. _. 10r
offer him nothing but the beft of every kind; and the
beafts which had any blemifh were rejected, becaufe
thofe who prefented them did it out of a principle of
-covetoufnefs, and for want of refpeét to the divinity.
Whatever we do to the honour of God, fhould be ©
done with pleafuré and with a free will, and in the
moft perfect manner we are able.
CHAP. XXIII.
I. (LOD preferibes the obfervation of the fabbath,
of the paffover, of the feaft of the firft-fruits,
and that of pentecoft. Il. He then commands them
to keep the feaft of trumpets, the day of atonement,
and the feaft of tabernacles.
REFLECTIONS.
“IT has been feveral times obferved, that God had
eftablifhed the obfervation of the fabbath among the
Jews, in memory of the creation of the world. The
defign of the paffover was to preferve the remembrance
of their deliverance out of Egypt ; and the offering
which was made at that time of the firft-fruits, was a
' folemn homage and acknowledgment that the Jews
made to God, for the fruits which the land of Canaan
produced. The pentecoft was a feaft of thank{giving,
celebrated by the Jews after harveft, as a mark of their
gratitude to God; it was likewife defigned to put them
in mind of the promulgation of the law, upon the
fiftieth day after they came out from Egypt. The
three other feafts, viz. the feaft of trumpets, the day
of atonement, and the feaft of tabernacles, were kept
in the fame month. ‘The feaft of trumpets fell on the
firft day of the month, and was fo named, becaufe that
day, which was the firft in the civil year, was ufhered
in with the found of trumpets. The day of atonement
was kept on the tenth day of the fame month; on
which day the Jews fafted, and offered a folemn facri-
fice to God, as is mentioned in the fixteenth chapter -
of this book, ‘The feaft of tabernacles began on the
fifteenth
102) LEVITICUS.
fifteenth day of the fame month, and lafted eight days.
During which time the Jews dwelt in tents made with
branches of trees, in memory of their fathers dwelling.
in tents in the wildernefs, after they came out of
Egypt. We no longer celebrate thote feafts, as the
Jews did, nor for the fame reafons ; but the Chriftian
cburch obferves Sunday, which was the day of our
Lord’s refurreéiion, and of the creation of the world:
we likewife keep the feafts of Chrifimas, Eajter, and
Whitfuntide, in remembrance of the great events which
happened at thofe times. Chriftians may itill fet apart
days for fafting and humiliation, or to praife God for
his mercies. ‘The fpirit and defizn of thefe laws is in
general this, that we fhould never forget the mercies
of the Lord, and efpecially his mott fignal favours ;
above all, the bleffing of our redemption.
CHAP. XXIV.
‘JN this chapter we read, I, The law concerning the
oil that was to be burnt in the fanétuary. IJ. That
concerning the fhew-bread. III. The hiftory of the
Dlafphemer that was ftoned. IV. The punifhment of
murderers, and of thoie that kill the cattle of other °
people, or any way injure their neighbour,
REFLECTIONS.
THE law concerning the oil for the lamps, which
-were to burn in the fanétuary, was appointed, that
that holy place might be always illuminated. ‘The
fhew-bread, which was placed on the table in the fanc--
tuary, was a folemn acknowledgment, whereby the
Lfraelites tettified their dependence upon God, for all
the good things which the land of Canaan produced,
‘The loaves were twelve in number, according to the
number of the twelve tribes of J/rae/ ; and, when they
were taken away, they were for the priefts to eat,
This law thould teach Chriftians to be grateful for the
bleffings that God beftows on them. ‘The hiftory of
the blaiphemer, whe was ftoned, and the command i
Go
CHAP. XXV. 108
God to put blafphemers to death, is very remarkable,
and ought to infpire us with an extreme horror for
blafphemy and impiety. Laitly, The command given
by God to put niurderers to death, and to punifh
others that ule their neighbour ill, or do him any in-
jury, fhews, that thofe that commit thefe fins ought
be punifhed by the magiftrate ; that violence, injuttice,
wrath, and revenge, are torbidden, and confequently
ought to be avoided, not only for fear of the punifh-
meut to be infliéted by the judges, but out of refpeét
to the divine laws, and becaute thete fins are intirely
oppofite to juftice and charity.
CHAP. XXV.
OD commands, I. That they let the land reft
every feventh year. Il. That they keep a year
of jubilee every fiftieth year; upon which occafion
he regulates the manner of buying lands, houtes, and
flaves.
REFLECTIONS.
THE reflection we are to make on the fabbatical
_ year, is, that as the Jews refted the feventh day of
every week, in remembrance of God's creating the
world in fix days, and refting the feyenth day, they
were, for the fame reafon, commanded to let the land
reft every feventh year. Whereby the Jews acknow-
fledged, that the fruitfulnefs of the country proceeded
only from God; which they had a miraculous proof
of in the earth’s yielding, the fixth year, the produce
of three years. As for the year of Jubilee, which re-
turned at the end of. forty-nine years ; in this year all
eftates that had been fold returned to their former
pofleffors ; fo that no eftate could be fold for ever,
except houfes in cities, and which did not belong to
the Levites.. Hebrew flaves were likewife fent away
free. And to fecure the obfervance of this law, Gad
appointed that the value of eftates fhou!d be greater
or leis, in proportion as the year of Jubilee was nearer
oF
104 _ ° .BENATICUS.
or farther off. . The defign of this law, as is obferved
in this chapter, was to teach the J/raelites, and their
pofterity, that the land of Canaan belonged to God,
who had given it to their fathers ; to preferve the dif-
tin@tion of tribes and inheritances; to provide for -
the wants of the poor; and to prevent the rich from
depriving the poor of their goods and liberty, by
purchafing lands and flaves for ever. In all this we
difcover the great wifdom of God, and the admirable
manner of his governing the people of Z/rael. More-
over, the laws contained in this. chapter, put us in
mind, that all the good things we enjoy come from
God; that it isa great fin to opprefs the poor, and
to lend money to the neceffitous upon hard and unjuft
terms ; that the poor and ftrangers are to be treated
with equity and humanity; and that we ought to be
difinterefted and charitable in all our condué&. It ap-
pears likewife from this chapter, that in buying and
felling due regard fhould be had to the value of things,
aid a juft proportion be obferved. Laftly, Let it be
confidered, that if God would not have the Jews fub-
je& thofe of their own nation to flavery, becaufe they
were all equally the Lord’s fervants and free men;
Chriftian matters are {till more engaged to be juft and
mild towards their fervants, who are the redeemed of
Jefus Chrift, as well as they ; remembring, that their
fervants, and they themfelves too, have a mafier in
heaven; and that with him there is no refpe of
perfons.
CHAP. XXVI.
i, MY Oses exhorts the Jews to fhun idolatry, and
to obferve the fabbath. II. He fets before
them the blefflings they would receive from God, if
they obeyed his commandments. III. He denounces
the curfes that would fall upon them, if they did not
obey them, | ie
REFLEC
CHAP. XXVII. 105
REFLECTIONS.
THE firft obfervation we are to make here is, that
though the temporal bleffings that God promifed the
childreu of J/rael, if they would keep his laws, do
not belong to Chriftians ; it neverthelefs appears from
hence, that the happinefs of men depends upon the
obfervation of God’s commands, who always beftows
his favours upon thofe that fear him; and that god-
linefs has the promife of the prefent life, as well as of
the life to come. ‘The curfes contained in this chapter,
next demand our moft ferious attention. In them we
clearly fee all that afterwards happened to the people
of J/rael, by reafon of their fins; how God vifited
them upon divers occafions, by famine, by peftilence,
by war, and other fcourges; and how, at laft, he
delivered them to their enemies, and drove them out
of the land of Canaan ; particularly when they were
carried away captive into d//yria and Babylon, and at
Jaft deftroyed by the Romans. God promifed, however,
to reftore the Jews, after he had afflicted them. This
reftoration partly happened when they returned from
their captivity; but it will be more perfeétly accom-
plithed in the laft days, when that nation fhall be con-
verted. ‘Thefe are noble and convincing evidences of
the divine authority of the {criptures; the hiftory of
the Jewi/h nation exaétly confirming the truth of all
thefe prediétions, which have been made above three
thoufand years. ‘This fhould inftruét Chriftians to
dread the curfes denounced in the gofpel againit im-
penitent finners; efpecially fince thofe curtes are in-
finitely more terrible than thofe contained in this
chapter,
CHAP. XXVII.
I. THis chapter treats of redeeming perfons, and
other things that had been devoted to God by
avow. If. The Lord there commands the pun&ual
and faithful payments of the tithes, both of the-fruits
of the earth and of beafts.
REF LEC-
106 - LEVITICUS.
REFLECTIONS.
THIS chapter gives us the follastiing inftruétion ;
that vows ought to be religioufly obferved ; and that
when a thing has been devoted to God, and \to holy
ules, it cannot be applied to any other, without the
guilt of facrilege. The exaétuels to be obferved in
paying of tithes, both of the fruits of the earth, and
of beafts; and the charge not to pay the tithe with.
that which was leaft in fize or value, thews, that it is
facrilege to ufe any fraud or deceit. in that which is
fet apart for divine fervice, or other religious ufes;
but that we ought to give with pleafure, even the ant
and moft precious of our fubftance. ea)
The end of the third book of Mosss, called Lxviricus,
ra
THE
_ FOURTH BOOK OF MOSES,
CALLED
NUMBERS.
ARGUMENT.
The Book of Numbers has its name from the numbering
of the children of Uvrael, which ws the bufine/s of the
former chapters of this Book. It begins in the fecond
month of the fecond year after their departure out
of Egypt, and ends in the eleventh month of the
fortieth year, taking in the {pace of thirty-nine years.
This Book contains likewife feveral laws which God
gave to the liraelities ; and an account of feveral re-
_ markable events, while they were in the wilderie/s.
CHAP. I,
N the firft chapter of this book we find Mo/fes and
Aaron, atter they were come out of Egypt, taking
the number of all the children of J/rae/, which was
fix hundred thoufand men.
REFLECTIONS after reading the chapter.
THE principal refleGtion to be made on the num-
bering of the children of Z/rael, is, as Mofes obferved ©
to them a little before his death, the prodigious in-
cereale of the pofterity of Jacob. They were, when
they went down into Leypt, but threefcore and ten
perfons ; and when they came out, which was about
two
108 2s ey OS,
two hundred and ten years after, they were no lefs
than fix hundred thoufand, without taking into the
account thofe that were under twenty years old, or
the women, or thofe who were not able to go out to
war, or the Levites. ‘Thus did God fulfil his promife
made to Abraham of giving him a numerous pofte-
rity, as many as the ftars of heaven for multitude, or
as the fand upon the fea-fhore. This too heightens
and confirms the miracle of fuppotting fo great a
multitude in the wildernefs for forty years; which
would have been abfolutely impoffible, if God had
not miraculonfly provided for them, by the manna he
fent for their food during that fpace. The Levites
were not numbered with the reft of the J/raelites, be-
caufe they were not obliged to go out to war; and
becaufe they were wholly taken up in the fervice of
the tabernacle. | i
: | CHAP. II.
\ E fee in this chapter the difpofition of the camp
of J/rael, and the order of their marches.
REFLECTIONS.
I. THE beautiful order in which the tribes of J/-
yael were difpofed when they were encamped, and
when they were on their march, is worth notice, each —
having its proper poft and rank affigned. This was
necefiary to prevent confufion, which otherwile might
have been inevitable in fo greata multitude, IL. God
ordered the twelve tribes to be encamped and ranged,
at a certain diftance round about the tabernacle ; by
which means that holy place was in the midft of the
camp, and fecure from danger. ‘The //raclites might
too from hence be convinced, that the privilege of
having God and his fervice in the midft of them, was —
the foundation of all their happinefs.. What therefore
God commanded, in this refpeft, was worthy of the
divine wifdom, and tended, equally to maintain order
among the people, and keep them attached to God’
and religion.
! CHAP..
CHAP. ‘LT, IV, Vv. 109
CHAP. III, and IV.
M OSES fets down in thefe two chapters the gene-
| alogy of the priefts; the choice God made of the
Levites, who were joined to them; and the feveral
offices and funétions of the Zevites, with regard to the.
tabernacle, when it was to be removed from one place
to another.
REFLECTIONS on Chap. iil, and iv.
GOD had made among the Levifes, as he had
done among the other tribes, proper regulations. The
three principal families of the tribe of Levi had each
its peculiar office; which God thought fit fo to regu-
late in order to preferve purity and uniformity, and
to prevent change and confufion ia the divine worfhip.
The Levites were chofen in the ftead of the firft-born
of all the people, which were the Lord’s; and as the
number of the firft-born was greater than of the Le-
_ wites, they were to redeem the overplus, by paying
for each of them five fhekels. This was intended by
God to preferve the remembrance of the difference he
had made between his own people and the Lgyptians,
when he deftroyed all the firft-born of Egypt, and.
faved the firft-born of Z/rael. By this ceremony the
Tfraelites were to acknowledge themfelves to be the
Lord’s, and their indifpenfible obligation to dedicate
themfelves to his fervice. |
CHAP. V.
JN this chapter God commands three things: I.
That all thofe perfons who were defiled fhould be
turned out of the camp. II. That thofe who had
wronged any one, fhould make reftitution. III. That
women fufpe¢ted of adultery, fhould be tried by the
waters of jealouly.
. REFLEC-
“Wary vex
110 _.. NUMBERS.
REFLECTIONS.
HERE are three things to be obferved: I. That
God cowmianded all unclean perfons to be put out of
the camp, to thew the Z/raelites that he expected of
them very great purity; from whence Chriltians fhould.
infer, that the church of Chrift fhould be pure, and
no feandalous finuers fuffered to remain in its com-
munion, and that every one fhould fhun and avoid
them. II. This chapter teaches us, that thofe who
have wronged another, in any manner whatever, are
obliged to make an exact and compleat reftitution ;
and that if the perfons to wkom fuch reftitution is to
be made cannot be found, it fhould be devoted and
dedicated to the Lord. ‘The frequent repetition of
this Jaw of reftitution fhews the indifpenfible nature
of this duty. ILI. The law relating to the waters of
jealoufy fhould convince us of the greatneis of the fin
of adultery; and we ought to confider, that if God
does not difcover and punifh fins of uncleannels, after
the fame manner that he did among the Jews, for
particular reafons taken from the condition of that
people: thefe fins are 1iot hid from him, and he will
bring them to light at the day of jadgment, and punith -
them moft feverely in the life to come.
CHAP. VI.
HIS chapter contains two. things: I. The law
relating to Nazarites. ‘The perfons fo called had
devoted themfelves to God in a particular manner,
and by folemn vows, either for a time or for their
whole lives. God here determines what they were
obliged by this vow to obferve. II. AdZofes fets down
at the end of the chapter the form’in which the prietts
weie to blefs the people.
REFLECTIONS.
THE vow of the Nazarites, and part of the cere-
monies which they obferved, were of very ancient ule,
even
4
CHAP. VI. 111
even among other nations. God commands thofe who
entered into this vow, to do it to his honour; and
appoints what ceremonies were tobe practifed either
in fulfilling of the vow, or in order to be freed from
the obligation of it. This law is no longer oblerved.
However, Chrittians may take occafion from hence
to remember, that they are feparated from the world,
and confecrated to God after a more exprefs and more
holy manner, and by vows more folemn and more irre-
verfible than the Nazarites themfelves were formerly ;
and that thefe vows particularly bind them to live in
temperance and great fobriety, and to dittinguith them-
felves from other men by pure and exemplary lives,
_ The bleffing which the priefts pronounced over the
people of Z/rael, is ftill in afe in the Chriftian church.
It is an excellent form of prayer, teaching us that
the favour and bleffing of God is the fountain of all
our happinefs ; that we ought incefiantly to implore
that bleffing, as well for ourfelves as others; and that
the minifters of the Lord, efpecially, ought to pour out
their conftant prayers for the people they are fet over.
CHAP. VII.
Pus chapter fpecifies the feveral offerings made by
the heads of the tribes of Z/rael, at the fetting up
of the tabernacle, and the dedication of the altar.
REFLECTIONS.
WE are informed in this chapter, that befides the
offerings made by the children of J/rae/, with fo much
chearfulnefs and liberality towards the building of the
tabernacle, the heads of the tribes gave a remarkable
inftance of their zeal, in offering a great quantity of
veflels of gold and filver, as well as beafts for the fa-
crifices, when the tabernacle was finifhed and the altar
dedicated. The evangelical worfhip requires not ob-
lations of this nature, nor fuch large expences; but
Chriftians are bound to dedicate their fubftance with
great zeal, to advance the caufe of picty and religion,
| and
119 NUMBERS.
and to relieve thofe who are in neceflity and expofed) |
to fufferings.
CHAP. VIII.
HIS chapter contains, I. The command concern-
ing lighting the lamps in the tabernacle. II. The
ceremonies obferved in the confecration of the Levites,
_ who were chofen by God inftead of the firft-born of
the children of J/rae/, and were to ferve in the taber-
nacle under the priefts. IIl. At what age the Levites
were to enter upon their office, and at what age they
were to leave off ferving in the tabernacle.
REFLECTIONS.
THE defign of thefe laws was to regulate the fer-
vice of the tabernacle, and every thing relating to the
worfhip of God, in fuch a manner, that all things
might be performed with decency, and agreeable to
the divine will. In the confecration of the Levites,
there are chiefly thefe three ceremonies remarkable ;
I, That they were confecrated by wafhings and puri-
fications, that it might appear their office was very holy.
’ II. That they were prefented to God by the chief of |
the people, who laid their hands upon the head of the
Levites, to fignify that they were appointed inftead of
the firft-born of all the people, whom God faved alive
when he deftroyed the firft-born of the Egyptians.
And laftly, that the Levites prefented vitims, which
were facrificed, after they had laid their hands upon
their heads; by which ceremony they acknowledged
themfelves likewife to be finners, and that their fins
muft be expiated, in order to be fet apart for the fer-
vice of God. The age of the Levites, who were ad-
mitted to minifter before the Lord, was from five and
twenty to fifty years old, becaufe their funétions re-
yuired ftrength and vigour. What we are to infer
from this chapter with refpeé to the Chriftian church,
is, that fiuce the office of paftors and minifters of
Jefus Chrift is {piritual, and much more holy ate
| 6 that
, ———=— eo
. 7
i fi
&4 ‘ -
| CHAP. IX. 113
that of the Zevites, it requires great purity and pecu-
r gifts; and that none fhould be admitted to this
office but fuch as are in a condition worthily to dif-
charge it. iduth Snsohit!
CHAP. IX.
I, "THE J/raelites kept the-paffover in the wildernefs,
the year after they caine out of Egypt ; aud as
there were fome among thei, who, by reafon of fome
uncleannefs, could not celebrate it at that time, God
save commandment that thofe who could not obferve
jt at the ufual time, fhould do it the following month.
Il. We here fee how God led the people in the wilder-
nefs by the cloud, which was a token of his prefence.
REFLECTIONS.
ON this chapter we may make thefe four reflec-
tions: I. That as the Jews kept the paflover, in the
manner that God had appointed, we alfo fhould in-
violably obferve all the divine ordinances, and parti-
cularly thofe that relate to the fervice of God. II.
That if thofe who were only outwardly defiled, were
not allowed to keep the paffover, thofe who have de-
filed themfelves with fin, are much lefs fit to prefent
themfelves before God, and efpecially to partake of
the Lord’s fupper. IL1. It is to be obferved, that thofe
who could not keep the paffover at the fet time, by
reafon of fome legal uncleannefs, were ordered by God
to do it the following month, after they had purified
themfelves. This fhews, that all the divine inftitu-
tions are to be exactly obferved ; that we may not dif-
penfe even with the external duties of religion, when
God has exprefsly required them ; and that if we are
not fitly difpofed for the difcharge of them, it is our
duty immediately to endeavour to attain the neceflary
difpofitions, purifying ourfelves by repentance. Lafily,
That if it was a glorious advantage to the Jews, to be
led by the cloud in the wildernefs, which was to them
a fymbol of the divine prefence ; we have in Je/us
VOL. I. I <3 Chrift
114 NUMBERS.
Chrift our Lord a much more exprefs pledge of his
refence and favour, and are much more happy in _
being guided by the light of the gofpel, which fhews
us the way wherein we are to walk during our ftay in 7
this world, in order to arrive at the joys of heaven,
CHAP, X.
"THIS chapter confifts of three parts, I. The com-
mand God gave about making the filver trumpets,
which were to call the people together when they
were to go to war, and on their feaft-days. II. The
order in which the people of Z/rae! journeyed from the
wildernefs of Szrai to go to Paran, with the ark of the
covenant before them. III. That Hobab, brother-in-
law to Mo/fes, who had accompanied them to that
place, was going to leave them, but J/o/és entreated
him to ftay with them. Adofes alfo fets down the
words which were pronounced when the ark fet for-. —
ward, and when it ftopt, iv the feveral encampments.
of the people. |
. REFLECTIONS.
THE rules for calling of the people of J/rael toge- —
ther, were given to prevent diforder in their aflemblies, -
in their marches, and in their feafts; and above ail, —
- to lead them to acknowledge their abfolute dependence —
upon God, who was their protector and guide. This —
is the reafon why the ark of the covenant was carried
before them, and why JZo/es made ule of the words —
mentioned in this chapter, when the ark fet forward, —
and when it ftopt. We ought likewife to acknow-
ledge it our glory and our fecurity, to have God pre- —
fent with us, and to live under his care and protec- —
tion; that we can expect bappiue(s from him alone, ©
by following the guidance of his holy word, and living
always as in his fight. A/o/es defired Hobab, his bro- —
ther-in-law, the fon of Raguel, otherwife named —
Jethro, who had accompanied him for fome time, not
to leave them; promifing to do him good when they —
were
CHAP. XI. 115
were come into the land of Canaan. The company
‘of prudent and godly men is a bleffing, which we
- cannot feek for or preferve with too much care; and
therefore we ought to endeavour to keep up a ftri@
union with them ; and be ready with pleafure to impart
to them the advantages which God beftows on us.
CHAP. XI.
JY OSES gives an account of two murmurings of »
the children of J/rael: firft, when they com-
plained of the fatigue of their journey ; for which God
confumed fome of them by fire: the fecond, when
they afked flefh ; which fo affliéted A/o/es, that he de-
fired God to eafe him of the burthen of that people ;
but God ordered him to take unto him feventy men,
that he might impart of his fpirit unto them. After
this he fent quails for the people; but, to punith their
murmurings and luftings, he deftroyed a great number -
of them. | | |
REFLECTIONS. ~
ST. Paul teaches us the ufe we ought to make of
this hiftory, when he tells us, that thefe things are
examples for us, to the intent that we /hould not lufé
after evil things, as the children of Ifrael alfo lufted.
To this general reflection we muft add thefe four par-
ticular ones: I. Their longing after the provifions of
_ Legypt, and their diftafte for manna, is a warning to
us not to defpife the favours which God has beftowed
u us, nor prefer earthly things before heavenly.
Il. Adfofes hearing the murmuring of the J/raclites,
was fo grieved at it, that he begged of God to dif-
charge him from his office ; but God, to comfort him,
put his {pirit upon feventy men, whom he appointed
to aflift Avo/es in his office ; and befides that, promifed
to manifett his power in giving the children of Z/raed
fiefh to eat. The fervants of God may be difeouraged,
when they meet with contradiétion, and men rebel
againit God; but it is a trial which they ought to
IQ overs
é
116 - NUMBERS..
overcomes; and God, -in his great goodnefs, always
proportions his affiftance to their neceffities.. LIL.
‘The anfwer of AJo/es, when they told him that Eldad
and: edad did prophefy in the camp; and his with,
that.all the Lord’s people were prophets, teach us not
to envy the blefflings that God beftows upon others ;
but, on the contrary, to rejoice as often as we fee the
slory of God promoted, either, by ourfelves or our
neighbours. Laftly, Let it be obferved, that God, to
{top the murmurings of the people, who afked flefh,
fent them quails in great abundance; but that after
they had eat of them, God deftroyed a great number ,
of the murmurers... God fometimes, -in wrath, grants
men their petitions; and the accomplifhment of their
wifhes is often the means of their punifhment.
| BAPE RIL
din AARON and Miriam murmuring againft MMofes
their brother, becaufe he had married a Midianit-
i/h woman; God reproves. them for it, and fmites
Miriam with leprofy ; but heals her again at the requeft
Of Afofess! 2289.99 ° | .
REFLECTIONS. hs
WE may here confider, I. That Mofes, who had
been {fo often expofed to the murmurings of the people,
was now expoled to thofe of his own brother and
fifter.; which fhews,us, that good men are-often ex-
pofed to crofles and trials, even from thofe who ought
to comfort and aflift them. II. That God thought
fit,, on this, occafion, .to .confirm the authority. of
MMofes, by preferring him before all other prophets ;
and by punithing JZiriam with leprofy. IL. That
| AMofes prayed for’ Miriam, though he was fo much
injured. by her; and that it was on account of his
prayers that.fhe was healed., This is a proof of. his
great meeknefs, and teaches us to return good to thofe
that do us evil, and to-pray for them, and to be far
from withing them evil, ar doing any.to them. This _
fi : ug likewife
ee ee
es
CHAP. XIII. 117
likewife proves, that the interceffion of pious and
charitable men appeafes the wrath of God, and engages
him to return with his grace and favour.
) CHAP. XII.
HE people being come to the borders of Canaan,
~ Mofes fends into it twelve {pies, who brought back
word that the country was very fruitful; but ten of
them difcouraged the people from going thither. |
REFLECTIONS.
_ IT was God’s pleafure Jo/es fhould fend fpies into
the land of Canaan, that the. people of Z/rael might
be encouraged to go and inhabit that country, which
was fo fruitful; this was an inftance of the divine
goodnefs towards them. But the people, intimidated
by the report of ten of the fpies, were difcouraged, and
difregarded all that Jofhua and Caleb could fay to en-
courage them to go into the land of Canaan, and the
promife God had made them of giving them that
country. Such is often the ingratitude and incredu-
lity of men, when God would pour his favours upon
them, they will not lay hold on them. ‘The behaviour
of the J/raelites, and of thofe {pies who difheartened
the people, is a lively reprefentation of the fentiments
of thofe, who, inftead of encouraging themfelves in
their duty, and endeavouring to overcome thediffi-
culties they meet: with in their -way to heaven, lofe
courage themfelves, and difcourage others too ; fancy-
ing thofe difficulties to be invincible, and the duties of
holinefs beyond our ftrength. But Jo/hua and Caleb
are like thofe zealous perfons, who do not fuffer them-
felves to be carried away by the multitude, but cleave
fiedfaftly to God and to their duty, and are not dif-
couraged at the profpeét of any difficulties they may
meet with, any conflicts they are to undergo.
CHAP,
118 ‘NUMBERS.
CHAP. XIV.
I, "THE children of J/rael being difheartened by the
ten fpies, murmur againtt Mo/es, talk of return-
ing into Egypt, and threaten to ftone Jo/hua and Caleb ;
at which God was fo provoked, that he was going to
deftroy the people ; but by the prayer of A/o/es was
prevailed upon to pardon them: he declared, how-
ever, that all thofe’ who came out of Hgypt, from
twenty years old and upwards, fhould not enter into
the land of Canaan, but fhould die in the wildernefs,
except Jo/hua and Caleb, who alone fhould enter into
it. LI. God flew the ten men who had caufed the
people to murmur : and the children of J/rae/, feein
the Lord was wroth with them, would go out apdiogk
the Canaanites, though Mojes forbad them; but were
deieated, |
REFLECTIONS.
WE muft confider here the fin of the J/raelites in
rebelling againft Mofes, as they had done fo many
times. before; and his love to them, which induced
him to intercede for them; and the punifhment God
inflicted upon them for their fin, All the J/raelites
that came out of Egypt, above twenty years old,
actually perifhed during the forty years they were in
the wildernefs, except Jo/hua and Caleb, who entered -
into the land of Canaan. _ But fince Eleazar, the fon
of Auron, did likewife enter in, as we read Jo/h. xiv.
1, and xxiv. 33. it may be doubted whether the ©
priefts and Levites, who were not numbered with the
_. people, were included in this punifhment. The chief
refieCtion we are to make upon this hiftory, is, that as
the unbelief of the Jews was the reafon they did not
enter into the land of Canaan, but died in the wilder-
nefs; we ought to fear likewife, left our unbelief
fhould hinder us from entering into heaven, ‘This
yefleétion 1s thus expreffed by the apoftle: To day, if
you will hear his voice, harden not your hearts, as im
the
CHAP. XV. 119
the provocation, as thofe who finned, and whofe carcafes
fell in the wildernefs ; and to whom he fwaré in his
wrath, that they fhould not enter into his refi. Sowe
fee that they could not enter in, becaufe of unbelief.
Let us therefore fear, left a promife being left us of
entering into his reft, any of us should feem to come
Short of it: let ws therefore labour te enter into that
ref, left any of us fall by the fame example of unbelief.
The punifhment that God inflicted upon the ten fpies
- who had difheartened the people, and the promife he
made Jo/hua and Caleb, that they alone fhould entet
into the land of Canaan, fhew us, that thofé who aré
the occafien of offence, and draw others into fin, fhall
receive the punifhiment due to it; but that God is
kind, and bleffes thofe that are faithfal to him.
Laftly, The ill fuccefs that the children of J/frael had
when they would go and engage with the Canaunites,
fhews us, that whatever is undertaken againft the will
ef God can never fucceed.
CHAP. XV.
I, IX the firft part of this chapter, God gives diree=
_~ thons. concerning the meat-offerings and drink-
offerings which were to be offered. with all their facri-
fices, both by the children of //raed and by ftrangers ;
and commands them to make an heave-offering of
the firft of their dough. II. He pretcribes the man-
ner of atoning for fins committed by ignorance. III.
He orders, that thofe who fin pretumptuoufly fhould
be put to death; which command was then executed
on the man that gathered fticks upon the fabbath-
day. 1V. God orders the Jews to put fringes to the
borders of their garments, that they might always
remember the law of the Lord.
REFLECTIONS.
THE former part of this chapter, which treats of
meat-offerings and drink-offerings; facrifices and obla-
tions, fuggelis to us two reflections: One is, that which
pie St
120C ~ “NUMBERS. q
St. Paul makes ‘in the epiftle to the Hebrews, where.
he fays, that they then offered gifts and facrifices,
which ftood only in meats and drinks, and divers
wathings, and carnal ordinances, which could not
purge the confcience, and were to fubfift only till the
time of reformation, that is, till the coming of Jefus
Chrift. Tn. this difpenfation we fhould acknowledge,
on one hand, the divine wifdom in appointing cere-
monies fuited to the ftate of the Jews, and well adapted
to teach them the duties of piety and gratitude to
their maker; and, on the other, the excellence of that
worthip prefcribed in the gofpel, and the perfeétion of
Chrift’s facrifice. ‘The other is, that ftrangers were
likewife admitted to offer their facrifices ; which inti-
mated, that they were not intirely excluded from the
grace of God; and that the time would come, when
they fhould be received into covenant with him.
From, the fecond part of this chapter we learn, that
there is a difference between fins committed through
ignorance, and wilful fins; that although the firft are
not fo great as the other, yet God {till confiders them
as real fins, for which we ought humbly to fue for
pardon, and heartily repent of them. As for thofe
fins that are committed wilfully and obftinately, they
~ are certainly much more enormous, fince no facrifices
could atone for them, but they were punifked with
‘death; which was the cafe of the man that had gathered .
fticks on the fabbath-day. This proves that deliberate
fins, and fuch as are contrary to the pofitive commands
of God, are very great. This is St. Pazi’s refleCtion
0 this occafion, when he fays, That if we fin wilfully,
after that we have received the knowledge of the truth,
there remains no more facrifice for fin; and that 7,
thofe who defpifed Mofes’s law, died without mercy,
fuch as fhall trample under foot the Son of God, wilt
be thought worthy of a much forer puni/hment. ‘The
law concerning the fringes that the Jews were to wear
upon their clothes, was to put them in mind never to
depart from the commandments of God; and we are
likewife to learn from thence, always to have the ,
of
ene.
2 ae
4
CHAP. XVI. ' 791
‘of the Lord before our eyes, and to frame our lives in
conformity to it. |
CHAP. XVI.
I. RORAH, Dathan, and Abiram, raifed a rebellion
. againft Mo/es and davon, with an intent to rob
them of their authority, and take the priefthood upon
themfelves ; but God deftroyed the rebels in a mifer-
able manner. II. After this example of divine ven-
geance, God ordered them to take the cenfers of thofe
who had rebelled againft M/o/fes, and were confumed
by fire, to the number of two hundred and fifty, and
to make with them plates to cover the altar of burnt-
offerings, to be a memorial of this event. III. The
people again murmuring, God defiroyed fourteen
thoufand and feven hundred of them.
REFLECTIONS,
THE hiftory of the fedition raifed againft MZo/es and
Aaron, by Korah, Dathan, and Abiram, and of the
terrible punifhment God infliéted upon them, and
thofe that were joined with them, is very remarkable:
the earth opening and fwallowing up the former, and
fire from heaven confuming the latter. This fevere
vengeance, which confirmed the authority of MJo/es
and daron, fhews alfo that every one ought to abide
in his calling, and fubmit himfelf to the order that
God has eftablifhed; that none ought to affume to
themfelves the honour of the miniftry, nor exercife its
funétions, unlefs God has called then to it; and that
thofe who difturb the peace of civil fociety, or the
order of the church, by fetting themfelves up againtt
thofe whom God has placed in authority over them,
firive againft God himfelf, and expofe themfelves to
his vengeance. We are likewife informed in this
hittory, that Mofes endeavoured to appeafe the rebels,
and did by his prayers avert the wrath of God, which
was kindled againft all the congregations: which was
‘a proot of the meeknefs of this great prophet, and of
his
128) ~~ NUMBERS.
his love to thofe who had rebelled againft him. Thus
ought we, inftead of fretting and withing evil to thofe
who injure. us, labour to bring them back to: their
duty, and intercede with God for them. We have
feen, likewife, that the people, inftead of growing
wilfer by what had happened to the rebels, murmured
again the next day againft AZofes and Aaron, and
drew upon themfelves a punifhment more terrible, and
more general than ever. This is an inftance of the
unaccountable ftupidity of that people; and fhews us,
that waen people’do not grow better by the firft cor-
2 » reGtions, God fends greater upon them ; and that he
does not only punifh the authors of diforders and of-
fences, but likewife thofe who fuffer themfelves to: be
drawn away to do evil by the inftigation and evil
examples of others. Add to this, that thefe fevere
judgments were neceflary to awe fuch a people as the.
L/raelites, and keep them to their duty.
CHAP. XVII. . ?
GOP confirms, by a miracle, the choice he had
~ made of Aaron and his family for the exercife of
the priefthood ; and the people, terrified and affright-
ed, acknowledge their fin in murmuring againft Aaron.
REFLECTIONS.
AFTER God had vindicated the authority of
Aaron's minittry, by punifhing thofe who had fet
themfelves againft him, he was pleafed to confirm it
again by a new miracle, which muft needs have made
a deep imprefiion upon the people of J/rael. He was
pleafed likewile that daron’s rod, which had budded,
fhould be preferved in the tabernacle, in the moft holy
place, to perpetuate the memory of this event. From
whence we may learn, that it is m no cafe lawful to
eppote the divine ordinances ; that we muft fubmit to
thofe whom God has eftablifhed the governors of his
church ; and that no one ought to oppote them, nor
ularp theur offices; nor in general difturb that a
Wahic
CHAP: XVIII, XIX. 193
which God would have reign in the church, and in
the ftate.
i CHAP. XVIII.
GOP commands tliat the Levites fhould be joined
to the priefts, for the fervice of the tabernacle ;
and provides for their fubfiftence in the following man-
ner. They were to poffefs no lands, but the prietts
were to have for themfelves and families the oblations
and the firft fruits, and other things offered in the
tabernacle ; and the Levites were to have the tithes,
upon condition they would give to the priefts the
tenth part of thofe tithes. | |
REFLECTIONS,
WE are informed in this chapter in what manner
God regulated the offices of the priefts and Levites,
and how he provided for their fubfittence. The tribe
of Levi had no part nor inheritance in the land of
Canaan, as the other tribes had; but had for their
fhare the tithes of the whole country ; and the priefts
in particular had their portion of the facrifices and
offerings, and a tenth part of the tithes. By this
' means, the minifters of religion were fupported in a
comfortable and decent manner, without being forced
to neglect the duties of their funétion to provide for
the neceffities of the body. This proves that, in the
Chriftian church, provifion fhould be made for the
maintenance of thofe that ferve in the facred miniftry,
as St. Paul teaches, They which minifier about holy
things, live of the things of the temple; and they which
wait at the altar, are partakers with the altar ; even fo
hath the Lord ordained, that they which preach the
go/pel fhould live of the gofpel. 7
CHAP. XIX.
HGS chapter contains the ceremonies that were
prattifed in the facrifice of the red heifer, which
was burnt, in order to make with its afhes a water to
be fprinkled upon the unclean to purify them.
REFLEC<
2) 0Ct—tié«CH NUMMER.
REFLECTIONS. Ve
THE reflection which St. Paul makes, in the epiftle ©
to the Hebrews, on what we read in this chapter,
is, that if the blood of bulls, and of goats, and the afhes
of an heifer, fprinkling the unclean, fanctified to the
purifying of the flefh; much more fhall the blood of
Chrifé purge our confcience from dead works to ferve
the living God. To which let us add, that if God
commanded the Jews, upon pain of death, to purify
themfelves according to the ceremonies here prefcribed;
thofe who negleét to cleanfe their fouls from real
uncleannefs, even the pollution of fin, are ftill lefs
qualified to have any communion with him. —
CHAP. XX.
‘HAT is related in this and the following chapters,
happened towards the end of the forty years
which the children of J/rael fpent in the wildernefs.
In this chapter JZofes gives an account, I. Of the
death of his fifter Miriam. II. Of the. miracle
wrought by God, in caufing water to come out of a
rock to appeafe the murmuring of the people, and ©
what at that time happened to J7Zo/es and Aaron. III.
The Edomites refufing to let the [/raelities pafs through
their country; and laftly, the death of Aaron, who
was fucceeded by his fon Hleazar. .
REFLECTIONSs«,
MOSES informs us in this chapter, that the [/rae-
lites, after fo many mercies received from God, and
fo many chaftifements inflicted on them, relapfed, in
the wildernefs of Zin, into their former murmurings ;
and that God, in.his great goodnefs, did, notwith-
ftanding their. bafe ingratitude, give them water after
a wonderful manner. ‘Thus do men _ harden their
hearts, and flight the mercies, and defpife the correc-
tions of the Almighty; and thus ‘does he, in his
abundant
——O—————————
tia
ae
ee SS
CHAP. XXL 125
abundant goodnefs, {till bear with them and do them
good. We have feen likewife that Mo/fes and Aaron
were both excluded from the land of Canaan, for not
having faith enough upon this occafion, though they.
had wrought a like miracle before at Rephidim. God
punifhes the want of faith even in the faithful them-
- felves; and though he pardons their infirmities, he does
murmuring, they drew upon themfelves new plagues 5
not always exempt them from temporal punifhments ;
which he does for their own good and advantage, and
to make them examples to others. - The Hdomites re-
fufing to let J/rae/ pafs through their country, though
they were defcended from the patriarchs by L/au,
Jacob’s brother, fhews, that the Hdomites began already —
to look upon the J/raelites with a jealous eye. The
Edomites were almoft ever after enemies to. the people
of God. However, the 2/raelites did not, on this oc-
cafion, make war upon them, becaufe they looked
upon them as brethren, and becaufe God, had given
the Edomites the country which they inhabited.
CHAP: XXL
N this chapter begins the account of the Z/raelites
wars with the Canaanites. I. Their firft war was with
king: drad, whom they conquered. II. Moj/es next
gives an account of their murmuring, and being pu-
nifhed by fiery ferpents. III. The people patfting
through feveral places, deftroyed Sihon king of the
Amorites, and Og the king of Ba/han.
REFLECTIONS.
THERE are two things to be obferved in this
ehapter: I. We fee in the children of J/rael’s victory
over king Arad, over Sikon king of the Amorites, and.
Og king of Bajhan, that the promife God had made
of giving them the land of Canaan, began to be ful-
filled even whilft Moj/es lived. II. From the hiftory
of the fiery ferpents, we may obferve, on one hand,
that as the //raedites fell again into: their old fin of
by
126 - (NUMBERS.
by all which God deftreyed, by degrees, the whole
generation that came out of Lgypt, and which was_
not to enter into the land of Canaan. On the other
hand, the wonderful manner in which the people was
healed of the biting of thofe ferpents, by means of a
brazen ferpent, muft needs convince them that it was
God who had fent among them the fiery ferpents, and
that he alone was their deliverer from them. But
above all, this hiftory ought to bring into our minds
the words of our Lord: As Mofes lifted up the ferpent
in the wildernefs, fo mujft the fon of man be lifted up
that whofoever believeth in him fhould not perish, Le
have everlafting life ; and what St. Paul fays, Let us
not tempt Chrifi, as the Lfraelites roe and were
deftroyed of ferpents.
CHAP. XXII.
qf, BALAK, king of Moab, alarmed with their
viétories, fends for Ba/aam to curfe the children
of Z/rael ; which Balaam at firft refufed to do, becaufe
God had forbid them. II. But the king having fent
for him a fecond time, Balaam being tempted by his
promifes, enquires of God what he thould do. God
does not hinder him going to the king of AZoab ; but
to convince him that his journey difpleafed him, he
opened the mouth of the afs he rode upon, and fent
an angel to oppofe his journey. III, Balaam being
arrived in the country of the ddZoabites, was received
by Balak with great marks of honour.
REFLECPIONS.
THIS hiftory furnifhes us with feveral reflections.
The firft is, that Balaam had the knowledge of the
true God, and that God revealed himfelf to him,
though he. lived among idolaters, and was himfelf a
wicked and a covetous man. God, who fometimes
endues wicked men with his gifts, in order to bring
about his, defigns, was pleafed to make ufe of Balaam
as an infirument to preferve the knowledge of the
' Divine
CHAP, XXIII. 19%
Diyine Being in the country where he lived. II. We
muft take notice of the covetoufnefs and hypocrify of
- Balaam ; who, as God had forbid him to go to the
_ king of the Aoabites, and he had protefted that he
would not tranfgrefs the commandment of the Lord,
ought not to have coniulted God any more about it;
but he being tempted by the promifes of Balak, ap-
plied to God a fecond time. ‘Thus do finners refift
the will of God, and feek after means to gratify their
paffions': and thus are covetous men, in particular,
capable of doing any thing to fatisfy their ruling paf-
fion. III. It is to be obferved, that God feeing Bg-
laam was defirous to go to the king of JZoab, let him
alone, though he did not approve of the occafion of
his journey. When God has fufficiently informed
men of his will, if they will afterwards refift him, and
endeavour to blind and feduce themfelves, be does not
hinder them from doing what they are bent upon;
but, however, they can do nothing but what he per-
mits. IV. God's fending an angel, and miraculoufly
forming in the mouth of the afs founds like thofe of
the human voice, tended to furprize him, and con-
vince him of his fin and rebellion, as St. Peter remarks
in the fecond chapter of his fecond epiftle. Lafftly,
we fee that Badaam being terrified, would have gone
back again; but that God ordered him te continue
iis journey: which was done, becaufe the prophet had
obeyed only through fear, and becaufe God would
make ufe of him to blefs'his people. Let us learn
from hence, that God accepts of no forced obedience ;
that when finners embark in undertakings contrary to
his will, he does not prevent them in fpite of them-
felves, but makes them, contrary to their own inten-
tion, fubfervient to the execution of his purpofes.
CHAP. XXIIL
| BRAlAaAM having twice offered facrifices, bleffes
the people of L/rae/ each time, inftead of curfing
them, as Balak had defired; at which that prince
: 6 being
128 _. NUMBERS.
being incenfed, carries the prophet to another place, in
hopes of adnan him curfe the people from thence.
REFLECTIONS.
WE may obferve from this chapter, that sity
Balak ufed his utmoft endeavours to make Balaam
eurfe the children of S/rael, and though Balaam, ~
aliured by the promifes of that prince, would have
been really glad to do it, yet God did not permit him,
but, on the contrary, obliged him to blefs them.
This is an example which fhews, that God does always
rule over the wicked; that he does not fuffer them to
do his children that harm which they defire; nay,
that he makes ufe of them todo them good. Balaam’s
repeated bleffings, and all that he faid in favour of
the children of T/rael, thould have convinced the
Moabites that they were the favourites of heaven,
and that nothing can hurt thofe whom God loves and
defigns to bles.
CHAP. XXIV.
1. "paged fee bleffes the people of Hirael a third.
‘ time, and foretels their great profperity. Il. He —
advertifes Balak what was to happen i in the laft days
to the Jfoabites, and to Dir nations. © ©!
REFLECTIONS.
LET it be confidered, in the firft place, that God
thought fit Balaam fhould goon to blefs the L/r aelites,
and foretel the privileges and glory of this people, in
order to intimidate the J/oabites and the .reft of their
neighbours, and by that means facilitate their con-
queft of the land of Canaan. Il. We fee, in the
fequel of this hiftory, that the attempts of the wicked
againft the children of God, are not only ineffectual,
but that they often turn to dieit own ruin, and to the
advantage of the faithful. Of this we have a re-_
markable example in Balaam, ance, ieee of ee
CHAP. XXV. 129
the children of J/rae/, as the king of the Moabites
had defired, he bleffes them, and foretels the deftrue-
tion of the AZoabites themielves. As for the reft, the
prophecies of Balaam, concerning the people here
mentioned, import, that a great king, of the feed of
Ifrael, that is David, thould deftroy the Moabites
and the Edomites ; that the Ama/lekites fhould likewife
be deftroyed; that the Kenites fhould be carried away
‘into captivity by the 4/yrians ; that afterwards the
Afjyrians fhould be conquered by thofe of Chittim,
that is to fay, by the Macedonians ; and that at length
they alfo fhould be fubdued ; which accordingly hap-
pened by the Romans. All thefe prophecies are re-
markable, becaufe they inform us of that which was
to happen to all thefe people feveral ages after.
CHAP. XXV.
‘HE daughters of the AZoabites having, by the ad-
vice of Balaam, drawn the children of Z/raed into
the fins of uncleannefs and idolatry, God punifhes
them for it, deftroying them in great numbers ; and as
Phineas had thewn his zeal upon that occafion, God
promifes the priefthood to him and his pofterity.
REFLECTIONS.
WHAT we have been juft now reading, leads us to
confider, that the children of L/rael, whom the Jdo-
abites could not hurt, nor Balaam curfe, were drawn
into idolatry by the daughters of the A/oadites, and
by their own fenfuality, and by that means expoted
-to the wrath of God. This teaches us that we have
more to fear from our paffions, than from the malice
of our enemies; and it is a very dangerous thing
fuffer ourfelves to be feduced by voluptuoufnefs, and
the defires of the flefh. This is the application which
St. Paul makes-of this hiftory, when he fays in the
firtt epifile to the Corinthians, Thefe things are written,
to the end that we fhould not commit fornication, as fome
of them committed, and fell in one day three and twenty
VOL. I, K thoufand.
g to:
a
a
=a NUMBERS.
thoufand. ‘The zeal that Mofes and Phineas die vail |
on that oceafion, in flaying, by the commandment of
God, thofe that had defiled themfelves with unclean-
nels and idolatry, and God’s rewarding Phineas,
prove, that we muft zealoufly oppofe, by all juft and
lawful means, thofe that offend God openly ; that this
is in particular the duty of magifirates, and the mi-
nifters of religion; and that God rewards the fidelity ©
of thofe who thus exprefs their zeal for his glory.
CHAP. XXVI.
THE children of Ifr ‘ael, a little before the death of |
Mofes, are again numbered, according to their
tribes and families ; the number of thofe who were
taken into the account, from twenty years old and
upward, was fix hundred and one thoufand, feven
hundred and thirty men; and the Levites twenty-
three thoufand.
REFLECTIONS.
I. GOD would have A/o/fes take the number of the
children of J/rae/ before his death ; that in the divifion
to be made of the land: of Canaan, where they were
fhortly- to enter, every tribe might have a portion
afligned it, fuitable to the number of perfons which
it contained. IJ. Their numbers were much the fame
as they were forty years before, when they came out
of Lgypt. ‘The people did not multiply during the
forty years they fojourned in the wildernets; becaufe
God, during that time, deftroyed all thofe who came
out of Egypt, above twenty years old; fo that all the
men of vigor dying in the wildernefs, and not grow-
ing old, their number could not increafe. This Mofes
acknowledges in the ninetieth Pfalm.
CHAP. XXVII.
I. A MAN, named Zelophehad, dying without male-
ifiue, his daughters, fearing they fhould shave
no. part given them in the land of Canaan, when the
land
ea —- “a
BR sie Geers 4s gui ee ee,
A ce ei i i i ™ = 2.
CHAP. XXVII, XXIX. 134
land was divided, came to Mo/fes and Eleazar, and .
entreated that the inheritance,-which would have fallen
to their father, had he lived, might be given. unto
them. Upon which God gave command, that when
a man had no fons, his inheritance at his death thould
pafs to his daughters. II. J/o/es appoints Jo/hua to
fucceed him after his death.
REFLECTIONS.
THE refleétion we are to make upon the law which
God gave concerning the daughters of Zelophehad is,
that God defigned by this means to preferve the dif-
tinétion of families and inheritances among the Jews,
and to caufe the daughters to inherit what of right
belonged to them; from whence we may learn,. that
no one ought to be deprived of his right of inheritance,
but that we ought to give to every-one that which
_ belongs to him. © We fee the zeal and piety of Mo/es,
as well as his love to the J/raelites, in his prayer to
God to give them a ruler to fueceed him after his death,
And the command which the Lord gave to Mo/es to
appoint Jo/hua, to prefent him before the prieft, and
before all the congregation, and to lay his hands
upon him, is a mark of the care God took of his
people J/rael. ‘Thus ought we to pray God to raife
up good governors both in church and ftate, and to
beftow his gifts on thofe whom he calls to fo important
an office.
CHAP. XXVIII, XXIX.
HE twenty-eighth and twenty-ninth chapters treat
of the facrifices, of the meat-offerings and drink-
offerings, which were to be offered by the Jews in the
continual burnt-offering, which was prefented to God
every day, morning and evening; and in the facri-
fices of the fabbath, of the new-moon, of the paffover,
and of pentecoft; with thofe on the feaft of trum-
' pets, on the day of atonement, and in the feaft of
tabernacles. |
KQ2. : REFLEC=-
~—s
iS.
NUMBERS.
REFLECTIONS on chap. Xxvili, xxix.
THE laws, contained in thefe. two chapters being,
except in a fon circumftances, only a repetition My
thofe we read in the twelfth and twenty-ninth chapters .
of Exodus, and in the twenty-third chapier of Levi-
‘ticus, the refle€tions to be made on them, may be
feen at the end of thofe chapters. ‘Thete laws, which
were given forty years before, God thought fit Moj/es
fhould repeat before his death, by reafon of their
great importance. What we are here particularly to
obferve on the twenty-eighth chapter, is, that the
firft days of every month were dedicated to aéis of
religion. St. Paul obferves, that this, as well as the
other feftivals of the Jews, are abolifhed under the
gofpel. But if Chriftians are no longer obliged to
obferve thefe, they ought {till to preferve the {pirit
and defign of them, which i is, to dedicate to God the
whole time of their lives, and to preferve the remem-
brance of all his mercies.
CHAP. XXX.
'PHIS chapter treats of vows, whether made by
man or woman; and here God appoints how they
fhall be kept, and how far vows made by virgins,
married women, widows, and by women divorced,
fhould or fhould not be binding.
REFLECTIONS.
THIS chapter, concerning vows, teaches us two
things: I. That God required the Jews religioufly to
obferve their vows and oaths; and therefore, that we
are obliged before God to keep, with the oveatett ex-
actnefs, all lawful vows, and that nothing can dif-
pente with the obligation of them, II. ‘That rath
vows, and fuch as we have no right to make, may be
revoked in certain cafes, provided it be done by thote
who have a proper right and authority to do it. It
appears
CHAP. . XOXOXT. 133)
appears alfo from this chapter, that God would not
have the authority of fathers and hufbands infringed
in the leaft degree.
CHAP. XXXL
-'PHIS chapter contains the hiftory’ of the war which
the children of L/raed made againtt the AZidianites,.
and of the victory they, obtained over them. This
victory was very confiderable, as well as the fpoil
which was taken from the enemy, of which we have
here a detail. This fpoil was divided between the
foldiers and all the people, after a portion of it was
firft dedicated to the Lord.
REFLECTIONS.
THREE things are chiefly obfervable in this hiftory :
I. That the Aidianites, who-were enemies to the J/-
raelites, were overcome ; and particularly, that Ba/aam
was killed among them, as well as the women who
had feduced the children of J/rael. This was a juft
judgment upon the Midianites, and upon Balaam ;
and the death of that prophet, by whofe counfel the
daughters of AZidian had enticed the J/raelites mto
idolatry and uncleannefs, fhews, that God punifhes
thofe that are the occafion of other mens fins. II.
The great {poil which was taken from the Midianites,
was divided, by God’s command,’ between thofe who
went to the war, and thofe that remained in the camp ;
which was a very juft law. III. As God commanded
the officers of the army to offer to him what they had
taken from the AZidianites of the greateft value, we
ought to give God the glory of all our good {fuccefs,
and to devote to his honour and fervice all the good
things we enjoy, all the advantages which he has
vouchiafed to us. There is one remarkable circum-
ftance in this hiftory: which is, that the J/raelites lott
not one fingle man in the engagement; which was a
very extraordinary proof of the divine proteétion and
afiiftance, Further, this vi€tory contributed to render
the
134 ~ /NUMBERS.
the children of I/rael very powerful, fince they were
delivered by this means from a very formidable enemy,
aud were greatly enriched by the {poil; which helped
vo make the conqueft of the land of Canaan ealier
afterwards,
CHAP. XXXII
| THE Jews of the tribe of Reuben, and of the tribe
of Gad, intreated Mo/fes to give them the country
that had been conquered beyond Jordan ; which Mo/fes
granted them, upon condition they would affift the rett
of the tribes in conquering the land of Canaan.
REFLECTIONS,
‘THERE are two obfervations to be made upon this —
chapter: I, The firft relates to the diftribution which
was made to the two tribes and a half, of the country
beyond Jordan, By this J7Zo/es might fee before his
death that the promifes God had made his people, to
give them the land of Canaan, were beginning to be
fulfilled; and that the other tribes would infallibly
poffefs all that was on the other fide Jordan. I. The
fecond ‘obfervation is, that God ordered the two tribes
and.a half to affift in conquering the land of Canaan,
for the nine other tribes, who. had helped them to —
fubdue the country which was fallen to their lot.
Froin whence we may learn, that we ought to obferve
_the ftri€t rules of juftice in every refpect, and aflift
one another; and in general, that Chriftians, being
a. brethren, ought to affift each other to the utmoit
0 their power. P
CHAP, XXXII,
| [N this chapter we have an account of the feveral
© journeys and encampments of the children of
Jfrael, during the forty years they were in the
wildernefs. II. God commands them to deftroy the
Canaanites and their idols, and divide the land of
Canaan by lot, |
REFLECs
—— ee
—_— =
CHAP. XXXIV. 135
REFLECTIONS.
I. THE feveral journeys of the children of Z/rael,
mentioned in this chapter, were agreeable to the will
of God, fince the cloud which accompanied them
directed them in the way they were to take, and where
they were to ftop. Il. During the forty years they
were in the wildernefs, they often changed their abode,
having made in that time two and forty encamp-
ments; becaufe, being fo very numerous, they could
not have long fubfifted in the fame place with their
flocks. III. The facred hiftory relates only what hap-
pened at the beginning and at the end of the forty
years; by reafon the moit confiderable events of that
part of the hiftory of this people, happened juft after
their coming out of the land of Hgypé, and a little
before their entering into the land of Canaan, and the
death of Mo/es.
CHAP. XXXIV.
I. MOSES, by the command of God, fettles the
borders of the land of Canaan, which remained
unconquered on the other fide Jordan. II. He orders
that country to be divided to the nine tribes and a
half, and names the perfons who were to make the
divifion.
REFLECTIONS.
IT is fomething very remarkable, that before the
children of J/raed had begui to conquer the land of -
Canaan, which was on’ the other fide Jordan, Mofes,
by divine infpiration, fettled exaétly the bounds of
that country. This is an evident proof of the fove-
reign power of God, who thus difpofed of a country
Which the //raelites were not yet in poffeffion of, but
of which he would foon make them matters, II. The
obedience of Mo/es to the command of God, making
_ known his will to the Tfraelites, is a proof of his faith,
and of his firm perfuafion that God would give them
| the
136 ~ NUMBERS,
the land which he had promifed to their fathers. III,
God appointed, before the death of A/o/es, the perfons
who-were to make the divifion, to prevent the contfu-
fion and difputes which might arife, if it had not been
regulated. He ordered that this fhould be done under
the direétion of Eleazar the high prieft, and Jo/hua,
fucceflor of AZofes, by the deputies and heads of every
tribe. In all this God a€ted as their fupreme Lord
and Mafter; which engaged them to refpect every
thing that was done on this occafion as proceeding
from God himielf. ;
CHAP, XXXvV.
qi GoD cominands, that forty-eight cities ie ap-
pointed for the Levites to dwell in; out of
which, fix were to be chofen for cities of refuge to
fuch as fhould accidentally kill any one. Il. He
moft expreisly forbids them, upon any pretence what-
foever, to fuffer thofe to live, who had been guilty of
wilful murder; and gives them rules, how to judge in |
the cafe both of wilful and accidental murder.
REFLECTIONS.
GOD’s appointing cities for the Levites. to dwell
in, expreffes the care he took of the minifters of reii-
gion; whence we ought to conclude, that God would
have us provide for the maintenance of thofe that ferve
the church. The laws concerning murderers are a
leffon to all, and efpecially to judges and magiftrates,
that wilful murder is a crime which ought to be
avenged. God does here exprefsly, and feveral times,
forbid to let a murderer live, or to take any ranfom
for his life, He declares,’ that the impunity of that
crime, draws a curfe upon the country where it is
committed ; and that there fhali be no atonement for
that land, where the fhedding of blood fhall be fuffered
to go unpunifhed ; which ought to beget in. us an ex-
treme horror for murder, and every thing that leads
to it; as it proves likewife, that princes and magi-
| firates
a —_——_ ~~
el ——E Oe
ee —_ =
CHAP. XXXVI. 137
firates have no authority to acquit wilful murderers.
As to involuntary and accidental murder, for which
God had appointed cities of refuge, the laws of God -
on that head thew, that fuch murder ought not to be
punifhed ; that in general, every thing that is done
involuntarily, and without our fault, does not render
us guilty either before God or man.
CHAP. XXXVI :
BY the law contained in this chapter, it is ordained,
that thofe daughters who fhould inherit the poftet-
fion belonging to “their family, fhould be obliged to
marry in their own tribe.
REFLECTIONS.
THE law contained in this chapter was given as an
explanation of that fet down in. the twenty-feventh
chapter of this Book, concerning the daughters of
Zelophehad, who were admitted to enjoy their portion
in the inheritance of their tribe. They came to Mo/es,
and afked him, whether, if thefe daughters fhould
marry into another tribe, thofe eftates would pafs to
that tribe ? Upon which God commanded, that, in
fuch cafe, the daughters fhould marry in their own
tribe. But this regarded only thofe daughters who
inherited eftates in land; others might marry out of
their tribe, of which we have fome examples in the
facred hiftory. The defign of this law was to prevent
confufion of tribes and inheritagces ; ; as the diftinétion
of families and tribes was to fubfift till the coming of
_ the Meffiah,
The end of the fourth book of Moszs, called NumBEns.
THE
THE 3
FIFTH BOOK OF MOSES,
éaLieD |
DEUTERONOMY.
ARGUMENT.
The fifth Book of Mofes is called Deuteronomy. This
word fignifies a fecond law: and this Book is fo called,
becaufe it is a repetition of the laws which God had
given forty years before to the children of Urael,
after their coming out of the land of Egypt. It
pleafed God that Mofes should repeat thefe laws be-
fore his death, becaufe thofe that heard them the
jirft time, were all dead in the wildernefs.. Befides
this, weread in this Book feveral beautiful exhor-
tations, which Mofes addreffed to the children of
Ifrael before his death.
CHAP. I.
JJOSES mentions, I. The way which the children
of L/rael had taken when they came out of the
land of Egypt. II. The appointing of judges and
magiftrates over the people. (III. Their departure
from Hored, and arrival at-Kade/h-barnea, and what
befel them when they rebelled againft God, after the
fpies had been fent to view the land of Canaan; and
mn what manner God punifhed their rebellion.
REFLEC=
CHAP. II. | 139
REFLECTIONS after reading the chapter.
THE repetition that A/ofes, by God's command,
made of what had happened to the J/raelities, and of
the jaws which God had given them, was defigned for
the inftruétion of that people; and fhews, that he
would always have us remember his favours and com-
mands. Il. It*appears from this chapter, that it is
agreeable to the will of God, and very neceflary to
keep up order in a fociety, that there fliould be magi-
firates and judges; but this truft fhould be committed
to men of great integrity, who difcharge their office
confcientioully, and do juftice to every body, without
refpeét to perfons. IIL. Jofes reminds the J/raelites
of the rebellion of their fathers, and of the punifhment
inflif&ted on them, that they might learn by this ex-
ample, not to rebel as their fathers had done. This
recital fhould have made the greater impreffion upon
them, as the threatnings denounced on that occafion
were accomplifhed ; for of all thofe who were alive at
the time of that rebellion, and came out of Heypt,
there were none remaining except Jo/hua and Caleb.
St. Paul thews us the ufe we ought to make of this
hiftory, when he tells us, in the epiftle to the Hebrews,
that as the murmurings and rebellions of the children
of J/rael made God {wear they fhould not enter into
the land of Canaan ; fo we fhould take care, that we
be not excluded, by our unbelief and difobedience to
the gofpel, from the heavenly Canaan ; and from that
reft which is referved for the people of God.
CHAP. IL.
M OSES relates, I. The peduae of the children of
Lfrael along the borders of the Edomites, Moa-
_ bites, and Ammonites ; and God’s forbidding them to
treat thofe people as enemies, II. Their victory over
Sihon, king of the Amorites,
REF LEC=-
40 DEUTERONOMY..:
My EANTR '. REFLECTIONS.
WE may make two refleGions upon this chapter :
I. That when the children of Ifrael paffed along the
borders of the. Edomites, Moabites, and Ammonites,
and they refufed them a paflage, God forbad the Tfra-
elites to do. them any harm, ,becaufe they were of the
fame original; the Hdomites being defcended from
Efau, the brother of Jacob, and the JJoabites and
Ammonites from Lot, J henbeie’ nephew. Another
reafon why God would not fuffer the Lfraelites to treat
thefe people as enemies, was, becaufe he had given
them, the country which they inhabited. Whence we
may obferye, that we ought never to revenge our-
felves, nor make. war unjufily, nor take away from
others that which belongs to them. Il. The fecond
reflection is, that the children of J/rael fubdued the
king of the Amorites, and took his country, by the
divine affiftance; whereby they might difcover ‘the
truth of the promifes which God had made them, of
giving them the land of Canaan, and be affured that
he would foon put them in poffeflion of all the reft of
that country.
CHAP. III.
‘PHIs chapter contains three things: I. The victory.
of the children of J/raed over Og, the king of
Bajhan. Il. The giving to two tribes and a half, “the
country that had been conquered beyond. Jordan,
TIL. The prayer of Mo/fes, befeeching God to fuffer
him to go into the land of Canaan ; “which God re-
fufed to grant.
REFLECTIONS,
IT has been already remarked, , on the twenty-firtt
and twenty-fecond chapters of Numbers, that God
began to put the J/raelites in poffeflion of the lend of
Canaan, by their viétory over Og, king of Bashan, and
by
CHAP. IV. oe
by giving his kingdom, and that of the Amorites, to
the two tribes and a half. But what is moft remark-
able here, is the earneft requeft of A/Zofes, that he
might go into the land of Canaan, and God’s refufin
to grant him that favour, becaufe J/Zo/fes had not ex-
prefled a fufficient degree of faith, when he fetched
water out of the rock. God does not always hear the
prayers which we offer up to him for temporal blef-
hngs; and though he pardons thofe whom he loves,
as he had pardoned MMo/es, he thinks fit fometimes to
punifh them in this life, for certain fins which they
have committed, both to humble them, and to give
them a more lively fenfe of their fins, and for the ex-
ample and inftruétion of others. , ,
‘CHAP. IV. 1---20,
I. M OSES exhorts the people to keep the laws of
God ; to remember the punifhments they were
vifited with, when they fell into idolatry, and worthip-
ped Baal Peor, the idol of the AZoabites ; and to con-
fider well the advantage they enjoyed above other na-
tions, in being governed by laws fo juit and holy, as
thofe which’ God had given them. II. He relates
what happened at the giving of the lew; and forbids,
above all things, the making any image of the god-
head, or worfhipping the creatures. |
REFLECTIONS.
MOSES, after he had recounted the mercies and
‘judgments of God upon the J/raelites, exhorts them
to fear him. This teaches us, that whether God
afflict or blefs us, it is only to engage us to ferve him.
I]. That motive to obedience, which o/s preffed
upon the children of J/rael with fo much evidence,
reprefenting to them the glorious privilege they en-
joyed above all other nations, in having God for their
protector, and in knowing bis holy laws, fhould be
well confidered by us. His words are, [hat nation
as there fo great, whofe gods are fo nigh unto them, as
the
142 -. DEUTERONOMY.
the Lord our God is unto us in all things that we call
upon him for; and which hath fiatutes and judgments
fo righteous, as all this law which he has given us ?
Thefe words, applied to Chriftians, have ftill greater
force ; fince God has fo glorioufly diftinguifhed them,
not only from all other people in the world, but even
from the Jews ; and they have the advantage of being
guided by the divine and holy laws of the gofpel,
_ given them by the Son of God ; and therefore are under
fill greater obligation to keep thofe holy and righ-
teous laws. ILI. It appears from this chapter, that
we are forbidden, not only to worfhip falfe gods ; but
even to reprefent the true God by any image. Which
engages us to abhor idolatry, of what kind foever it
be; to blefs God for making known to us the true
way of worfhipping him; and to ferve him faithfully —
in {pirit and in truth, as he requires of us.
CHAP. FV. 91—49.
I. AZOSES goes, on to exhort the Jews to avoid
idolatry after his death; and folemnly declares,
that if they forfook God, they would be driven out of
the land of Canaan, and fcattered over the whole earth;
affuring them, however, that God would-not forfake
them utterly. II. He fets before their eyes, in a moft
affeGling manner, the favour of God towards them, in |
chufing them for his people, in giving them his law,
and working fo many miracles for their fakes. it
He appoints three cities of refuge, according to the
command of God, in the country that had been con-
quered beyond Jordan.
REFLECTIONS.
LET us ferioufly refleGt on what J/o/fes faid to the
children of J/rae/, to tarn them from idolatry, and
induce them to keep the Lord’s commands ; _particu-
larly remembring that grave and folemn manner in
which-he called heaven and earth to witnefs againft
them, that if they departed from their duty, and the
worthip.
re ~~ =
—— a
- SHACARTY IAC 145
worthip of God, they fhould certainly perifh, and be
_ feattered throughout the world: in fuch wife, how-
ever, that if they improved under the chaftifements
of the Lord, he would ftill have mercy upon them.
We fee likewife with what evidence, with what ma-
jefty, and with what meeknefs, this holy prophet
called upon the Jews to confider the advantage they
had enjoyed in hearing the voice of God, and feeing
all thofe wondrous works which he had done for them.
Thefe exhortations, which fhould have made great
impreffions on the children of J/rae/, ought to affeét
us much more, who are chofen by God to be his true
people; who have heard his voice, not as heretofore,
‘from mount Sinai out of the midft of the fire, but
by his fon Jefus Chrifé; who have experienced the
wonderful effects of his powerful love, vaftly fur-
pafling thofe which the Jews experienced. If after
all this we fhould neglect or defpife thefe ineftimable
advantages, and forfake the Lord our God, and dif-
obey his commands, we cannot think to efcape the
fevereft punifhment. Thefe are the reflections which
we ought to make in the moft ferious manner; and
that we may call them to mind, we fhould frequently
read and meditate on the excellent exhortations con-
tained in this chapter.
CHAP. V.
I. OSES repeats the ten commandments of the
| law, which bad been publifhed about forty
years before upon mount Sinai. Il. He tells them
how exceedingly their fathers were terrified at the time
of publifhing it.
REFLECTIONS.
I. THIS repetition of the law in the prefence of all
the people, fhews, that it was the will of God, that it
fhould be preferved and kept inviolably in all ages.
There is fome difference in the manner of exprefling
the fourth commandment, in this and the twentieth»
chapter
144 DEUTERONOMY.
chapter of Exodus ; here Mo/es fays, that the fabbath
day was alfo appointed to give reft and refrefhment to
their flaves, and to put them in mind, that they them-
felves had been flaves in Egypt. Jdo/fes adds this asa
more particular explanation of God’s defign in this
commandment, which was intended to preferve the
remembrance of their deliverance from egyptian
bondage, as well as of the creation of the world. This
law, which Mofes repeated, concerns Chriftians as
well as it did the Jews ; wherefore we ought reverently
to regard it, and obferve its precepts, making it not
only the rule of our actions, but even of the thoughts
and motions of our hearts. II. We fee that the people
of I/rael were extremely terrified at the publication of *
the law. St. Pau/ remarks upon this occafion, in the
epiftle to the Hebrews, that the curfes and punifhments
denounced in the gofpel are more dreadful than thofe
-of the law of Mofes, and that our God is a confuming
fire; which fhould fill.us with great fear, and lead us
to a fincere and uniform obedience. III. The pro-
mifes made by the Jews, to keep the law of God,
fhould move us to vow to him unfeigned obedience,
and to perform, in a better manner than the Jews did,
the vows and promifes by which we are bound to his
fervice. When the people had vowed obedience,
God faid to Mofes ; They have well faid all that they
have fpoken: O that there were fuch a heart in them,
that they would fear me, and keep my commandments
always; that wt might be well with them and with their
children for ever ! 'Thefe words deferve our utmoft
attention. From hence we clearly learn, that nothing
is more acceptable to God than our obedience ; that
he defires nothing but to load us with his favours,
and make us happy; and that it is our own fault if
we do not feel the effeéts of his love. It appears
alfo from hence, that it is of no fervice to make good
refolutions, if we do not perfevere, and ‘ac them in
execution.
6 CHAP.
7
+
Kw -
= " J =
et a ie ee to oS
Se te
ee °
CHAP. VI, VII. 145
CHAP. VI.
Jf OSES exhorts the Jews to keep the command-
ments of God; to love him with all their heart;
never to depart from his word; to have his law always
before their eyes; and above all, to teach it to their
children, and to inftruét them in the wonderful things
that God had done for their fathers.
REFLECTIONS.
I. THE reading of this chapter teaches us, that
fince the God we worfhip is the only true God, our
great and chief care ought to be to love him, to obey
him, and to adhere inviolably to his word. II. This
chapter teaches us, that it is the duty of parents to
inftru& their children in the law and in the fear of the
Lord; to teach them the hiltories contained in the
holy feriptures, and to be always {peaking to them of
God’s mercies, and of his holy commandments. By
this means, God defigned to preferve among the Jews
the knowledge of himfelf and the true religion. If
that people were obliged to the difcharge of this duty,
how much more are Chriftians, who cannot negleét
the education and inftruétion of their children with-
out being guilty of a great fin, and the greateft ingra- ©
titude to their God? Laftly, We fhould all of us
learn from hence, to call to mind contiaually the
mercies of God, and to have his commandments with-
out ceafing before our eyes, that we may fear and love
him. Herein, as JMofes fays, will confift our righte-
oufnefs and our happinefs, and our glory before God
and man, if we take care to do all that the Lord our
God has commanded us.
CHAP. VII.
HIS chapter confifts of two parts. I. God com-
mands the L/raelites utterly to defiroy the Ce-
naanites, and their idols. Il. Afo/fes promifes them,
VOL. I. L tlrat
146 ‘DEUTERONOMY.
that if they obey the law of the Lord, he will blefs
them, and put them in the poffefiion of the land of Ca- -
naun, notwithftanding the number and firength of the
Canaanites. |
REFLECTIONS.
~ T. FOR the right underftanding of the firft part of
this chapter, we muft know, that God commanded the
children of J/ract to deftroy the Canaanites, to the
end that that abominable people, whofe corruption
was at the height, might be punifhed, and removed
out of the world; and to hinder them from drawing
away the Jews into iniquity: It was for the fame
reafon that he forbad his people to make any alliances
with thofe nations. ‘rom whence we may draw this
inftruction, that God does at laft deftroy nations,
when their wickeduefs is without remedy; and that
we fhould be afraid to have any dealings with the
wicked, left we be involved in their fins, and in their
punifhment, If. Let us ferioufly confider the earnett
exhortation. of J/Zofes to the Jews, to be an holy
people, devoted to the Lord; and the affurance he
gave them that God would blefs them if they conti-
nued faithful to him, and would make them matters
of the Canaanites and their country. God has chofen
jis to be his people, that he might engage us to fear
him. ‘This fhould be, our chief care; and to this end,
we thould always reinember, that, as A/o/es fays, the
God whom we worfhip is a mighty God and faithful,
who keepeth covenant. and mercy with them that
love him and keep his commandments; but repayeth
them that hate him to their face, and will not let their
difobedience go unpunifhed, |
CHAP. VIIL
1, AJOSES reprefents to the L/raelites, how God
had proteéted them, and the wonders'he had
done for their fake, while they were in the wildernefs ;
.and that he had likewife ‘chaftened- and corrected
1 them
— <
a =
nl a,
phe
»y) CHAP: IXs: 3 7 147
thém. II. Next he {peaks to them of the riches and
fruitfulnefs of the land of Canaan ; and exhorts them
not to abufe the plenty and profperity which they
were to enjoy if that country, left they fhould feel the
éffeét of the divine vengeance. |
REFLECTIONS.
_ THE inftruGions containec in this chapter are, I.
That as Mofes fet before the children of J/rael God's
favours and his corre€tions, to ftir them up to fear
him; fo it is always very ufeful to meditate upon the
mereies of God, and the afflictions witl which he vifits
us. II. The warning which MJo/fes gave the Jews, to
take. care that the plenty and other advantages they
thould enjoy in the land of Canaan did not corrupt
them, teaches us, that men eafily abufe profperity ;
that they forget God and frequently fall into pride,
difobedience; and ingratitude; when they are too much
at their eafe; and fo force God to, take from them
that eafe and plenty which they made fo ill an ufe of.
Thefe exhortations of JZo/es fhould be well confidered,
that, whatever condition we are in, whether adverfity
or profperity, we may exprefs to God our fubmiffion,
our love and gratitude. By this means fhall we avert
his judgments, and fecure the continuance of his fa-
vour and proteétion. | 7
CHAP. IX:
I. [{OSES repretents to the Jews, in the ftrongeft
and moft affecting terms, that though God had
chofen then, and was going to give them the land of
Canaan, it was not becaufe they were better than other
nations, but by reafon of the covenant he had made
with their fathers, and of the wickednefs of the
-Canaanites. Il. Upon which occafion he puts them
in mind of their rebellions; and particularly of the
idolatry which, their fathers had been guilty of in wor-
fhipping the golden calf, :
Lg REFLEC-
148 - DEUTERONOMY.
“REFLECTIONS.
WE have feen in this chapter, how Mofes put the
Tfraelites in mind of the free choice that God had
made of them; and of the fins whereby they provoked
him to wrath on feyeral occafions. The inftruction
this affords is, that it is to the mercy of God alone
we owe all our happinefs; and that, as A/ofes faid to
the Jews, it is not for our righteoufnels that God has
chofen us to be his: people, and has faved us; but of
his good pleafure and pure mercy. This, which ought
to be well confidered, is'a powerful motive to humility
and gratitude.’ And as Mofes put the Jews in mind —
of the great fin which their fathers had committed in
worfhipping the golden’ calf, and of the punifhment
God had infliéted on them for that fin, we fhould like-
wife frequently call to mind our fins, and the punifh-
ments that attended them, that we may have a more
lively fenfe of our own unworthinefs, and may not fall
again into our former difobedience.
” CHAP. 'X:
4 M OSES recites how God gave the fecond tables.
of the law, and renewed his covenant with the. .
people of //rael, after the idolatry of the golden calf.
II. He mentions the death of Agron, and the calling
of Fleazar and of the Levites. III..He exhorts them ..
to love and fear God; to rebel no more againft. him;
and to do good to all that are in affli€tion and diftrefs,
_and’even to ftrangers. |
. REFLECTIONS. |
I.. IN the firft part of this: chapter we find,- that
when the wrath of God was appeafed by the: humiha-.
tion of the J/raelites, and by the interceffion of Mo/fes, :
he reftored to them the tables of the law, rénewed ‘his .
covenant with them, and fettled the priefthood and
his fervice among them. The interceffion of good
men,
- CHAP. XT. 149
men, and the repentance of finners, appeafe the wrath
of God, and engage him to renew his love to men,
and do them good. II. The fecond part of this
chapter contains’ many beautiful exhortations, and
particularly this: O L/rael, what doth the Lord thy
God require of thee, but to fear the Lord thy God, to
walk in all his ways, to love him, and to ferve him with
all thy heart, and with all thy foul, keeping his com-
mandments and his fiatutes which I give thee this day
for thy good? Thefe words teach us, that the end
which God propofes to himfelf in all that he does for
men, and what he requires from us, above all things,
is, that we fhould love him with all our heart, and
with all our firength; that we fhould fear him, walk
in his ways, and love all men without exception. This
too is the end and defign, and the fuin of all religion,
and of our whole duty, as our Lord Je/us Chrift has
declared in the gofpel.
CHAP. XI.
L M OSFS continues to exhort the Jews to love
. and fear God; and to engage them to it, he
puts them in mind of their deliverance out of Egypt,
and of what had happened to them in the wildernefs.
If. He fpeaks to them of the fruitfulnefs of the land
of Canaan ; and promifes them, that if they would
obey the laws of the Lord, God would blefs them in
it; threatening them, on the contrary, with his wrath
if they were difobedient. III. He charges them to
have his law always before their eyes, and to teach it
carefully to their children. Lafily, He fets before
them the bleffing and the curfe of God ; and orders
them, when they were come into the land of Canaan,
that they fhould pronounce the bleffings from mount
Gerizim, and the curfes from mount Kbaé,
tf | REFLECTIONS. |
| I. THE: defign of this chapter, as well as: of the
former, is to induce the, children of J/rae/ to love and
a obey
150 DEUTERONOMY.
obey God, from the confideration of thofe deliverances
that he had wrought for them, and of the punifhments
he had infli€ted upon the rebellious ia the defert; by
the hopes of thofe bieffings he would beftow on them
in the land of Canaan; and by the fear of his wrath.
If the Jews had reafon to be affeéted with thefe mo-
tives, the confideration of the great deliverance that
Jefus Chrift has obtained for us, the hope of the joys
of heaven, and the fear of the punifhments i in the next
life; fhould’ affe€t us yet more, and incline us more
firongly to love God and keep his commandments.
IL. What dofes fays in this chapter, in a very parti-
cular manner engages parents to inftruét their children
in the law of God, and to make it the fubje& of their
frequent and ordinary converfation with them. The
repeated | commands of this nature, fhew that this
duty is of the utmoft importance. Lafily, We fhould
take particular notice of thefe words of Mofes : Behold,
J fet before you this day a blefing and a curse: a blef-
fing, if you obey the commandments of the Lord your
God, and qcurfe, if you will not obey the command-
amuents of the Lord 4 your God, but turn afide out of the
way ‘which I command 4 you this day. ‘The gofpel does
alfo fet before us bleffings and curfes; bleffings much
more excellent, and curfes more dreadful than thofe
propofed to the Jews by Mo/es ; which fhould be a
more powerful inducement t to love and obey God, as
he has commanded,
CHAP. XII.
I. JJOSES commands the Jews to root out idolatry
from the land of Canaan. II. He informs
them, that when they were come into that land, God
would choofe a place where they might ferve him with
greater regularity than they could do in the wilder-
nets; and forbids themp to offer facrifices or oblations
any where but in’ the place that he fhould choofe.
lil. He forbids the eating of blood, and imitating the
| Canaaniées in their {uperftitions and idolatries.
REF LEC
a a eee
Ma eS OR ee -
CHAP. XIII. 1$1\
REFLECTIONS.
“THE defign of thefe laws was, to hinder the Jews
from falling into idolatry, and the other fins of the
Canaanites ; to oblige them to ferve God in the place
and in the manner he had appoiated; to take care
for the maintenance of the Levites; and to fhew their
gratitude to bim, by facrifices, tithes, and other obla-
tions. Chriftians may learn from hence, I. ‘That
God can be pleafed with no other fervice than that,
which he him(elf has prefcribed ; and that we ought.
by no means to depart from it. IL. That we ought
not only to abominate all kinds of idolatry and fuper-
ftition, but likewife to avoid all evil cuftoms and evil
examples; fince it would not be lefs dangerous or lets
criminal to imitate men of corrupt lives in their man-
ner of living, than to conform to the fuperfitious and-
idolatrous in their falfe worfhip.
CHAP. XUL. .
JPOSES commands, that thofe falfe prophets
fhould be put to death, who endeavoured to turn
away the people from the fervice of the true God ; and
orders the fame punifhment to be inflicted on private
perfons, and even againtt cities, that fhould tempt the
people of L/rael to idolatry.
REFLECTIONS.
‘YT. WHAT is faid in this chapter, muft be under-
food thus: If God, to try the Jews, thould futfer
impoftors to arife and do falfe miracles, or extraordi-
nary actions which might be looked upon as miracles,
they were not to pay any regard to thofe figns and
miracles; but to confider all thofe as feducers, who
fhould attempt to draw them away to the worfhip of
other gods; which was a fufficient proof that they
were falfe prophets, 11. It muft be confidered that
law, which ordered thofe to be put to death, whether
private
152° _ DEUTERONOMY.
private perfons, or the inhabitants of any city in
general, who fhould entice the people to idolatry, —
ought not now to be obferved, becaufe it was founded
upon the particular fiate and conftitution of the people
of J/rael, who had God for their king and fupreme
magiftrate ; fo that they could not intr oduce idolatry,
without rebelling againft him, and fubverting that
form of government which he had eftablithed. So
that what is faid in this chapter by no means proves that
idolators fhould now be put to death, or thote who err
from the truth, when the error does not concern the
‘public happinefs, nor difturb the order which ought
to reign in focieties. However, it appears from hence
that idolatry is a crime that cannot be fufficiently de-
tefted; that we fhould oppofe fuch as draw away
others into error and wickednefs, by all poffible and
juft means; and that we ought not to countenance
wickednefs in any refpeé&, not even in our neareft re-
lations. But if we ought not to make ufe of force
and torment againft idolators, or any others that are
in error; the church. ought to make ufe of inftruction
and difcipline, and the other means that Je/us Chrift
has put into her hands, to hinder the fpreading of
falfe dofirines, to prevent {candals, to bring back
fuch as are the.authors of them, and to exclude them
from the communion of fe ali Chri vt, if they are in-
corrigible. ;
CHAP.. XIV.
I. €1OD commands the Jews to be moderate in their
mourning. IL. He repeats the law concerning
the diftinétion between clean and unclean beafts.. IL].
He orders, that befides the tithes which the Jews were
to pay to the Levites, they fhould bring the fecond
tithes into the tabernacles : allowing, however,. thofe
that were far off, to turn them into money: but in
the third, year,. the Jews applied thofe tithes to the
Levites, and to the poor, in the places of their habi-
tations... |
REFLEC?
discs peal
CHAP. XV. 153
REFLECTLONS.
WE are here to make three refleétions: I. That if
God forbad the Jews to afflié themfelves for the dead,
after the manner of idolators; Chriftians ought much
lefs to be exceffive in their mourning, or to be forry as
men without hope. II. The reafons for the law con-
cerning clean and unclean beafts, were taken notice
of in the refleétions on the eleventh chapter of Leviti-
cus, As this diftinétion between clean and unclean
beafts, is now gbolifhed, the gofpel teaching that no
creature is to be accounted unclean; we may make
ufe of all the creatures of God, provided it be with
fobriety and thankfulnefs, and in fuch a manner as
may give juft offence to none; always exattly follow-
ing the rules of temperance and prudence. III: The
frequent repetition of that law, which obliged the
Jews to pay their tithes to the Levites, and to pay
even the fecond tithes, fhews, that it is the will of
God that the minifters of religion, as well as the
poor and needy, fhould be maintained ; and that every
one fhould contribute liberally, and to the utmoft of
his power. Bo ia
CHAP. XV.
I. (OD forbids the Jews to exa& any debts of their
countrymen in the year of releafe, which was
every feventh year. II. Upon this occafion he re-
commends the poorto them; and orders how fervants
and flaves fhould be treated that year. IH.. He.re-
peats the law concerning the firft-born of beafts.
REFLECTIONS.
THE defign of the Almighty in the law which
obliged the Jews to take nothing from their brethren
in the year of releafe, and to make their fervants free,
unlefs they were defirous to continue in their mafter’s
fervice ; was to put the J/raelites in mind that they
had been flaves.in Egypt, and that they were ail
is equally
154 DEUTERONOMY.
_equally God’s fervants, and that the rich fhould not
opprefs the poor, nor bring them into flavery. Ifthe
Jews were bound to the obfervance of this law, Chrif-
tians are under a {trier obligation to treat their fer-.
vants with equity and gentlenefs, and not to be too,
fevere in exacting debts from thofe in neceflity. In
this chapter God does likewife moft exprefsly com-
mand to take great care of the poor, and never to
forfake them; and forbids in a particular manner
giving way to diftruft, or any fuggeftions of telf-in-
terefi, which might incline us to negleét the duties .
here prefcribed. He declares it is a crying fin to op-
prefs them, or to leave them deftitute of help; but
that he will pour down his bleffings upon thofe who
have compafiion on the miferable. ‘Thefe are powerful
motives to a liberal and chearful exercife of charity. ~
The Jews were forbid to make ufe of the firftlings of
their cattle, becaufe they were to be dedicated to God.
CHAP. XVI,
THIS chapter makes mention, I. Of the feafts of
the paflover, pentecoft, and of tabernacles. IT.
Of the appointment and duty of judges and magi-
ftrates. III. In order to prevent idolatry, God for-
bids the planting of trees near the altars in thofe places
where he was to be worfhipped, as the idolaters did in
the places where they ferved their idols.
REFLECTIONS. .
1. THE reafons why the feafts of the Jews were
appointed, have been already noted more than once.
Let it be confidered further, that if it pleafed God
the Jews fhould obferve certain feafts, in memory of
the great things he had done for their nation ; Chrif-
tians, who have received infinitely greater mercies
from him, ought to celebrate the remembrance of them
with greater zeal and devotion, not only at feafons
appointed for, that purpote, but at all times, and in
all their ways; fince the life of a:Chriftian ought ay
LG
CHAP. XVIL 155
be wholly dedicated to the glory of God and his fer-.
vice. If. This chapter proves, that judges and mas
giftrates are of divine appointment ; and that fuch as
take thofe employments upon them, ought to do
juttice exa@tly and impartially, to take no bribe, nor
have refpeét of perfons. ILL. God’s forbidding the
Jews to plant groves, and make images afier the man-
ner of idolaters, fhews, that it is not fufficient to
avoid idolatry, but that we muft fhun every thing
that comes near it, or which might be to ourtelves or
others an occafion of fin or feandal.
CHAP. XVII.
I, GOD commands that thofe Tfraelites who wor-
fhipped idols fhould be put to death. If. That
in the decifion of doubtful cafes, the priefts fhould be
confulted, and their judgment foliowed. Lattly, He
direéts the manner of eftablifhing kings, and fhews |
their duty both in civil and religious matters.
REFLECTIONS.
THIS chapter furnifhes us with thefe three con-
fiderations. JI. That the law which commanded to
put idolaters to death, does not refpe¢t Chriftians, nor
are we to coyelude from thence that we ought to
make ufe of feverity and torinents towards thoie who
are in error; but that, however, we ought to oppofe
thofe who might draw us away from the true fervice
of God, and from the obedience we owe to him; that
thofe ought to be looked upon as feducers, and cut off
from the communion of the church, by the exercife
of difcipline, as St. Paul directs in the firft epitile to
the Corinthians, chapter the fifth; where he applies
to this purpofe thefe words of Mo/fes, Put away the
wicked from among you. II. The fecond confideration
relates to that law which obliged the Jews to fubmit
to the judgment of the priefis, upon pain of death to
thofe who refufed to obey them. It muft be remem-
bered, that this law did not concern articles of fajth,
nor
186° - ‘DEUTERONOMY.
nor the do&rines of religion, fince God himfelf had:
in his word {o determined every thing that was to be
believed and done in that refpeét, that no one durft
in the leaft depart from that rule. But this law related
to civil caufes, in which it was neceflary to fubmit to
the priefts, or to the judge who had authority to de-
termine law-fuits; which muft have been endle{s, if
private perfons might, with impunity, have rebelled
againft thofe whom God himfelf had appointed to
determine them. And-thus ought we at this day to
fubmit to judges and magiftrates, and obey in the
Lord our temporal and fpiritual guides. Laftly, this
chapter teaches us, that kings and magiftrates ought
not to think they have a right to exalt themfelves
above their brethren, to heap up reaches, to live de-
licioufly, or to opprefs the people; but that their duty
is to live within the bounds of moderation and hu-
mility; to govern the people with juftice; and above
all, carefully to read the law of God, to have it
always before their eyes, and to conform themfelves
ftrictly to it.
CHAP. XVIII.
J. (OD regulates the portion which the priefts and
Levites, who miniftered, were to have of the
facrifices and other oblations. II. He forbids them to
imitate the fuperftitions of the Canaaniies, and parti-
ularly, the confulting thofe that ufed divination.
Ill. He promifes to inftruét his people by fending
them prophets, and above all, by fending a great
prophet, to whom it would be their duty to hearken.
IV. Laftly, He gives direétions how they fhould dif-
tinguifh between true and falfe prophets.
REFLECTIONS,
J. ST. Paul teaches us, that the law which regu-
lates the dues of the priefts in the offerings of the
people, proves that it has always been the will of God,
that thofe who -ferve’in the facred miniftry of the
| church,
CHAP. XIX. - 157
church, fhould be maintained by the ¢hurch. II. We
may likewife obferve here, that it is a great fin to
confult thofe that pretend to divination, to make ufe
of charms, and other fuperftitious rites; and that
thefe crimes ought not to be fuffered among thofe
that know the true God. III. We find in this chapter
a remarkable prophecy, which in the New Teftament
is applied to Je/us Chrift; that prophecy, in which
God promifed to fend a great prophet, who was to
make known to men the will of God, and to whom
alone we ought to hearken. IV. The command given
by God, not to liften to falfe prophets, fhew us, that
we muft not believe that all thofe who fay they are
fent from God are fo; but that God would have us
try thefe teachers and their doétrines, by the teft
which he has given in his word. This too is what
Chrift and his apoftles have particularly required of
all Chriftians.
CHAP. XIX.
HIS chapter contains, I. The laws concerning
the cities of refuge, and the manner of proceeding
in the cafe of wilful or accidental murder. II. Thofe
concerning the boundaries of poffeffions ; and the pu-
nifhment of falfe witneffes.
REFLECTIONS.
WE learn from this chapter, I. That if God ap-
pointed cities of refuge for thofe who had killed any
one innocently, and without malice or any evil in-
tention, he would not have us let go unpunifhed, upon
any pretence whatever, thofe who have been guilty
of wilful murder. Therefore, magiftrates and judges
Ought to make a ftriét inquiry into, and feverely
punith this fin, if they would not draw upon them-
{elves and upon their people the divine vengeance.
II. This chapter teaches us, that it is a crying in-
fiance of injuftice to remove land-marks. III. The
third reflection relates to witneffes. It is God’s will
. i that
158 -DEUTERONOMY.
that we fhould have recourfe to witneffes, when the
truth cannot otherwife be known; and-he orders, that
falfe witneffes fhould fuffer the fame punifhment as
would have been infliéted upon the perfon againtt
whom they bore falfe witnefs. This law proves the
authority that judges and magiftrates have, by. the
law of God, to make ufe of witnefles, and to examine
them upon oath, in order to difcover the truth, which
thofe that are fummoned as witnefles are obliged to
‘declare, that thofe who are found to be falfe witneffes
deferve the moft exemplary punifhment; and if they
efcape punifhment from men, God will take vengeance
of their perfidioufnefs and impiety.
CHAP. XIX.
"HIS chapter contains the military laws. We ob-
ferve here, the prieft’s exhortation to the people
when they were going to war; and how the people
were to ufe the cities befieged.
REFLECTIONS.
THE military laws contained in this chapter, de-
ferve our obfervation. The -prieft’s exhortation to the
‘people, when they were going to war, tended to in-
form them, that they could not overcome their ene-
mies without the divine affiftance. We may from
hence conclude, that -God, who governs all things,
is the giver of vi€tory; and that, when wars are jut
_and lawful, we may be fecure of his proteCtion. That
Jaw by which certain perfons were excufed from going
to war, was made becaufe it would have been hard
and unreafonable for them to be deprived of thote ad- —
vantages which they had propofed to themielyes, and
for others to enjoy them; and becaufe it was to be
feared, that fuch perfons, going to war againft their
will, might want courage. We next obferve, that it
was the will of God that war fhould be carried on
with moderation and temper, fparing, as much as
poffible, the innocent. If the Jews were obliged to
| behave
CHAP. XXI. | ” 159
behave with this temper and moderation in their wars ;
much more ought Chriftians to ufe the fame mode-
ration, efpecially towards one another, and thew upon
all occafions, that they are animated with the {pirit
of Jefus Chrifi, which is the {pirit of meeknefs and
charity.
CHAP. XXI.
JN this chapter, God regulates, I. The manner of
atoning for murder, when he that committed it
could not be found. II. Marriages with captives.
III. The rights of the firft-born. IV. The punith-
ment of thofe that rebel againft their parents. And
laftly, The burial of criminals executed by the hand of
juttice.
“REFLECTIONS.
_ The ceremonies that were to be obferved in atoning
for murder, where the author could not be found, and
the prayer and folemn proteftation which the magi-
ftrates were to pronounce upon that occafion, thew ~
plainly, that judges cannot be too ftrict in gifcovering
and punifhing murderers, and that God will call them
to an account if they negleét it. ‘The laws concern-
ing marriages with captives, and the right of the firft-
born, were intended to prevent the //raelites from
giving a loofe to their paffions and humours, and to
maintain juftice and order in families. The law, which
commands rebellious children to be put to death, ex-
prefies the heinoufnefs of that fin, and fhould make
all children who are guilty of this fin fear the curfe of
God.’ Laftly, What God prefcribes about criminals
that were put to death, was defigned to prevent their
dead bodies from being devoured by beafts, or ftinking
above ground, which would have looked like barbarity,
and have created horror. Upon this occafion we
fhould refleét upon the profound humiliation of Je/is
Chrift our Lord, who was nailed to the crofs. ‘This
is St. Paul's refle@tion in the third chapter of the
| epiftle
160 DEUTERONOMY.
epiftle to the Galatians, where it is faid, Chrift re-
deemed us from the curfe of the law, being made a
curfe for us: for it iswritten, Curfed is he that hang-
eth onatree. ©
CHAP. XXII.
HE laws contained in this chapter relate to things
found; to modefty in apparel; to kindnefs, even
towards beafts; to buildings; to the mixture of divers
kinds; and to the punifhment of married and :fingle
perfons that are guilty of uncleannefs. |
REFLECTIONS.
THESE feveral laws teach us, I. That we are
obliged honeftly to reftore to the owner any thing that
we fhall find. II. The law which forbids the taking
ina bird’s neft both the dam and the young ones
was given to teach the Jews humanity and tendernefs.
III. God forbids men and women to difguife them:
felves, and change the drefs peculiar to their fex, as
the idolators did; becaufe it was inconfiftent with the
rules of decency and modefty, and might introduce
licentioufnefs and impurity. IV. God commanded
them to make battlements to the roofs of their houfes,
becaufe their roofs were flat, and perfons might other-
wife have fallen from them. V.-He forbad the mix-
ture of divers kinds, to keep the J/fraelites at the
greater diftance from impurity and fome idolatrous
cuftoms. VI. The bands and fringes which the Jews
wore upon their garments, and which diftinguifhed ©
them from other nations, were defigned to put them
in mind that they were the people of God, and were.
to keep his law. Laftly, Every one ought to take
particular notice of the punifhments that God had *
appointed againft fingle and married perfons, who
fhould be guilty of the fin of uncleannefs ; which -
proves that not only adultery, but fimple fornication
too are great fins; that thofe who are guilty of them
ought to be punithed; and that they are obliged of
make
SS
. CHAP. XXIII. © 161
make reparation by marriage, and all other poflible
means, for the evil they have done; which, added to
the confideration of the punifhments denounced againft
the unclean, ought to keep us from thofe infamous
fins, and oblige us to live in great chattity.
CHAP. XXIIL
JHE laws in this chapter relate, I, To certain per-
~~ fons who might not be received into the congre-
gation of the Lord, nor put into any pofts of civil
power. II. To the cleanlinefs that was to be obferved
in the camp of the children of J/rael when they went
out to war. III. To fugitive flaves, impurity, and
proftitution; to ufury and vows; and laftly, to what
it was, or was not lawful to to take, in the poffeffions
of others, — |
;
REFLECTIONS.
WE may colleé& from this chapter. I. That if God,
- for particular reafons, excluded trom the congregation
of I/rael thofe who had fome defects in their perfon
or their birth ; thofe who are fallen into the pollutions
of vice, ought much lefs to be efteemed members of
the Chriftian church, nor will God. receive fuch into
his kingdom. II. A like refle&tion may be made
upon that law which required cleanlinefs in the camp,
becaufe God was in the midft of them: True purity,
which is that of the heart and life, ts much more
neceflary; and the confideration of the divine pre-
fence, obliges us ftill more ftrongly to take heed, that
the Lord behold im us no unclean thing which may
offend him. If God would have uncleannefs and im-
purity banifhed from among the Jews, he mutt efteem
it ftill more odious in Chriftians. III. Vhe command
not to deliver up a fugitive flave, refpefted the flaves
-of the neighbouring nations, who were treated with
great cruelty and barbarity, and came to feek for re-
fuge in the land of Lfrael, and were minded to dwell
there. IV. The law which forbad the Jes to lend
VOL, I. M upos
162 DEUTERONOMY.
upon ufury to their brethren, but permitted them to’
take intereft of ftrangers, was peculiar to the Jews.
Yhe duty of Chrittians in this refpect is never to. Jend.
upon: ufury, to be jult and equitable, and to exact.
the payment, of what is lent with great moderation,
With refpeét to vows, we are at liberty to make them,
or not make them; but when we have made a vow,
wie are no longer at liberty whether we will accomplith
if or no, unlefs the objeét of it be fomething unlawful.
Laftly, the law which permitted them to pluck the
ears of corn or the grapes in their neighbour’s pofief-
fions, .to fatisfy their hunger, but forbad the carrying
By part thereof away, tended, on one hand, to keep
the Jews from covetoulnels, and too great an attach- |
ment to. their own private intereft, and on the other,
to keep them from theft and injuftice ; and to pre-
vent them, upon pretence that they were allowed to
make ufe of what belonged to another, from abufing
that liberty, and doing mifchief to their neighboyr’ s
goods.
CHAP. XXIV.
“AWS concerning divorces; ‘the privileges of new-
“ married people; the manner of taking pledges,
and exaéting the payment of debts; the punifhment
of men-ftealers ; concerning lepers; the wages of la-
‘bourers; equity in judgments ; and the care that was
to be taken of the poor in the time of harvett.
REF LECTIONS
UPON the law.of divor ces, we muft obferve, that:
it didnot authorize all thofe diforders which were in-
troduced among the Jews afterwards; fince God per-
mitted divorce only when the woman had been guilty
of fomething infamous and difhoneft. But we mutt
‘vemember what our Lord fays.in the gofpel,: that di-
vorces were tolerated among the Jews by reafon of the
hardnefs of their hearts, but that they are no longer
do among=»Chriftians, and that the bond of marriage
| cannot
eS eS
a ES
_¢aniist be diffolved. Next we ‘learn, that we fhould
‘hot be rigorous in taking pledges, or when we make
ip" perons pay their debts dite to us; that we thould
pay readily and ‘honeftly the wages of the hireling,
and that itis a crying fin to withhold them; that we
ought to ufe with kindnefs, as well as juftice, ftrangers,
-widows, and orphans. Laftly, The prohibition that
God made the Jews, of gleaning their vineyards and
their fields, was to teach them to avoid covetoufnefs
anda bafe attachment to their intereft; and it téaches
us, that God would have us remember the poor in the
time of harveft, and to exercife charity towards them
upon all occafions.
CHAP. XXV:
GOD commands the Jews to ufe mioderation in the
punifhment of the guilty; forbids them to muzzle
the ox that treads out the corn, commands that when
a man dies without children his brother fhould mar
‘his widow, to keep up the name of ‘the decéafed ; he
alfo commands them to ufe juft weights and meafures,
And laftly, He orders them to deftroy the Amalekites.
REFLECTIONS.
IN this chapter we learn, I. That magiftrates ought
to pronounce juft judgmetit, and punith the guilty
with humanity and moderation. II. The law which
fordids to muzzle the ox which treads the corn, was
given to.teach the Jews equity and tendernefs; and
to fhew, that we ought to provide a maintenance. for
thofé who labour for the good of others, ‘as St. Paué
fays in the ninth chapter of the firft epiftle to the
Corinthians, where he quotes this law to prove, that
they who preach the gofpel have a right to receive
from the church what is neceflary for their provifion
and fupport. TII. That other law which required,
that, when a man-died without children, his brother
fhould marry the widow, was peculiar to the Jews;
and was detigned ‘to keep up the diftinétion of fami-
Mg, thes,
t
164 ~DEUTERONOMY.
lies; and preferve the right of inheritance. TV. We
fee here, that thofe who are guilty of cheating, and
-efpecially thofe that ufe fraud and deceit in weights and
-meajures, are. an abomination to the Lord. Lafily,
The command given by God to dettroy the Amalekites,
who had unjuftly fallen upon the children of J/ruel,
muft be confidered as a juft punifhment inflicted upon
that people; and, fhews us, that pride, ‘cruelty, and
injuftice, are difpleafing in the fight of God, and ex-
pote whole nations, as well as private perfons, ‘to his
wrath. i+ pea l'gy | ip Hot) aay au
CHAP. XXVL |
I FLERE Alofes preteribes the ceremonies that were to
be obferved by the Z/raclites, when they offered
their firft-fruits, to God, and when, they gave the
_tithes of the third year to. the.Levites, and, to the poor.
Il. AZofes having fet before them all. thefe laws, -ex-
horts the people to obferve, them, and to fulfil. the
-promites. which ,they. then fo folemnly made. to obey
the voice of God; he” promifes them, . that. if they did
{o, God would blefs them, and. make them the hap-
pieft people upon the face of the earth. |
REFLECTIONS.
THE reading of this chapter is very edifying and
inftruétive.. The prayers and folemn declarations made
by the Jews when they prefented. their firft-fruits and
tithes, was a ceremony exprefling tlfeir homage to the
deity, and a grateful acknowledgment: that to him
they were accountable for all the fruits which their
country produced... As they did, fo fhould we pay
homage to God for all the good things. we poffets,
acknowledging our own unworthinets, and confefling
that we receive all things from his bountiful hand.
This ceremony of, offering the firft-fruits proves fur-
ther, that God would have us exprefs our piety and
our gratitude by fetting apart fome portion of our
eftates, and offering it to him in humility; whether
it.
CHAP) XXVIT.) 7 / 165
it be for his fervice, or for the fupport of the poor:
taking care never to apply any part of our fubftance
to finful purpofes, to provoke the God who gave them,
We learn at the end of this chapter, that when the
Tfraelites had folemnly promifed to. keep all the com-
mandments of the: Lord, and to walk in his’ ways,
God alfo affured them they fhould be his peculiar
people. We are obliged to obierve all that God com- |
mands; but when we have made folemn vows and
romifes to do it, the obligation becomes ftill more »
indifpenfible » and it is by the praétice of thefe juft
duties, that we can expect to fecure to ourfelves the »
favour of God and his blefiing,
CHAP. XXVII.
J. GOD commands the J/raelites to fet up great
{tones upon mount “dad, to engrave upon thein
the words of the law, to raife an altar there, and to
offer facrifices thereon. Il, He orders them to pro-
nounces the bleffings from mount Gerizim, and the
curfes from mount Léal ; to which all the people were
to anfwer, Amen,
REFLECTIONS.
THIS chapter is very remarkable for the :bleffings
and curfes which God commanded to be pronounced
with fo great folemnity, in the prefence, and with the
content, of all the people of //rae/.. ‘This grave and
folemn ceremony, leaves no room to doubt, but thote
who keep God’s commandments are the objects of his
favour and benediétion ; and that thofe who tranigreis
them are accurfed, and expofed to the divine venge-
ajice.. God thought fit thofe abominable crimes which
are here fet down, all of them crimes of the moft he.»
nous nature, and .efpecially thofe of uncleannefs,
fhould be particularly mentioned, becaute they were
common among the Canaanites, and were the very ,
reafon why God was going to deftroy them; bnt let 1%
be remembered, that other fins do no lets expole us
1a
>
166 DEUTERONOMY.
to the wrath of God. It is likewife to be obferved;
that thefe curfes were denounced: againft thofe: who
committed thefe fins even in fecret. Laftly, We fhould:
4erioufly confider, that, how terrible foever thofe curfes.
were which were pronounced from mount Eda, thofe
denounced in the gofpel are much more fo; and that:
if the Jews fubmitted themfelves to the wrath of God
by anfwering dmen to every curfe, we have likewife
expoled ourtfelves to it, by the yows we have made to
God as Chriftians; and that therefore we fhall not
efcape his judgment, if we break thofe vows by our:
difobedience.
A/ OSES having made ah end of repeating and de-
"“ claring to the people the laws of the Lord, pro-
‘mifes them plenty, peace, and all forts of blefiings, if
they obeyed God’s commandments; and on the: con-
trary, threatens them with dearth,. ficknefs, and war,
and all the moft dreadful miferies, if they: fell into
rebellion and difobedience. | re at
REFLECTIONS.
TT is to'he remarked in general on this chapter, ‘I.
‘That thefe temporal bleffings and 'curfes:were fuited to
the-ftate of the Jewi/h nation. II. That the curfes:
are not mere threatenings, but fo many exprefs and
formal prediétions of the miferjes that befel that people
at different times, when they fell into difobedience
and idolatry; God’ having vifited them with barren:
nefs, draught, famine, peftilence, and the {word, and:
with other fcourges, .as: the facred* hiftory informs‘us,
_ Jil. Though thefe bleffings-and thefe curfes related’ to:
the Jewifh nation in particular, we ought moft' feri-
oufly to refleét’ upon them, and confider, that’ God’
bleffes thofe that fear him, and: punifhes thofe that’
offend him, and abufe his-goodnefs; that being Lord:
of all creatures, he makes them fubfervient to the
welfare of his people; but that he-afflils and‘feourges:
the
CHAP: MXVIIT. 167
the wicked; that war, famine, dearth, peftilence,:
‘difeafes, and all other calamities, proceeded from God;)
and: that: he: freyuently makes ufe of them to punith:
the: iniquity and ingratitude of men. Lafily, We are
to confider, that temporal bleilings and curles are not
thofe which fhould moft.affeét us; but that as Chrif-
tians we fhould ferve and obey God in hopes of thofe.
rewards, aud for fear of thofe punifhments, that relpett.
the life to come.
CHAP, XXVIII, 45—68.
‘THIS is a continuation of the curfes denounced by
Mofes againtt the children of J/rae/, threatning
them, that if they forfook God, they fhould be the moft
unhappy people under heaven; that God would deliver
them into the hand of their enemies, and that they
fhould be driven out of their country, and difperfed
throughout all the world.
‘REFLECTIONS.
THIS is one of the moft remarkable paflages in the
‘Books of Mofes: it prefents us with a mott: exact
defcription of the evils that afterwards befel the Jews,
when they were delivered by God into the hand of
their enemies; and ‘in particular, when the ten tribes
were difperfed bythe king of A/ffyria; when Jerujalen
was taken by the Babylonians, and the Jews carried
away into captivity, anda great number of them ré-
tired into feveral parts of Egypt, and there perifhed:in
a'miferable manner; and laitly, when the Romans de-
{troyed their city and temple: We fee here defcribed
the extremities to which the Jews would afterwards be
.veduced by famine ; which was. to be fo great, that
. mothers would eat thejr own children ; which came to
pafs in the fiege of Samaria and Jer ufalem. Mofes
foretels likewile the captivity of that nation; its dif
perfion over the world, and the fad condition in which
jt continues to this day. Thefe predictions, the anti-
quity of which is inconteftible, and acknowledged by
all,
168 - _ DEUTERONOMY.
all, cannot be fufficiently admired; fince they defcribe, *
fo long before, what was to happen to the Jews after
fo many ages. Thefe predi€tions prove, in the cleareft
and moft exprefs manner, the divinity of the writings
of Mofes ; and ought to infpire us with a great fear of
offending the Lord, lett we fhould incur thofe punifh-
ments and curfes that are denounced in the gofpel ;
and which are neither lefs certain, nor lefs dreadful,
than thofe of the law.
CHAP.’ XXIX,.
Vea M OSES reprefents to the Jews, in a moft affeét--
~~ ing manner, the favours which God had fhewn
them. II. He renews the covenant between God and.
them. III, He folemnly protefts, that if they broke
it God would pour down upon:them his moft heavy
judgments, and would make them an example to all.
the nations of the earth. This chapter, as well as the
foregoing, deferves our ferious attention.
REFLECTIONS,
. THIS chapter reprefents how Mo/es before his death
renewed the covenant between God and the children
of L/rael, and their pofterity, exhorting them to keep
it faithfully ; and threatning them with total deftruc-
tion, and the curfe of God to fall upon them all, if
they fhould break the vow and covenant which they
then made, Thefe weighty exhortations fhould make
the greater impreffion upon us, as we know the J/rae-
lites a€tually fell into rebellion, and God fulfilled on
them all the threatnings which Mo/es had denounced
againft them; that nation being driven out of the
land of Canaan, and that country made a defolation
and acurfe. This engages us to remember, that God
has been more;gracious to us thar he was ta the Jews ;
that he has nyide with us a much more holy and more
excellent covenantin Je/us Chrifi; thatall of us have
folemnly obliged ourfelves to keep that covenant; and
therefore if we fhould happen to fail inour duty, and
1D,
Oe
ates
‘CHAP. XXX) 169 |
in our promifes, nothing can fcreen us from, the pu-..
viifhment which God has fo expreisly denounced, and
to which we have alfo made ourfelves fubject..
CHAP. XXX.
HIS chapter has three parts: I. Afofes promifes
the Jews, that if they would humble themfelves
under God’s corre€tions, he would pardon them. IL. .
He tells them, that it was very eafy fgr them to keep
the law of God, fince he had fo clearly revealed it to
them, and they had all neceflary affittance to enable
them to perform it. IIL, He calls upon them again
to love and fear God, folemnly protefting, that if'they
fhould forfake him they would perifh moft miferably
and moft juftly, | ees
REFLECTIONS.
THIS chapter includes the following inftruéctions:
I. The promifes God made the Jews of reftoring them
to his favour when they fhould turn again to him,
thew, that God ig full of goodnefs; that when he
affliéts us, it is in order to humble us, and bring us to
repentance; and that he is always ready to receive
into the arms of his mercy, thofe finners that make a
right ufe of his corrections, and truly turn to hime
Thefe promifes were fulfilled when God brought tho
Jsws back from their captivity in Babylon ; but they
will be more fully compleated when that nation, which
ftill fubfifts, fhall be converted. II. We learn from
this chapter, that the law of God is very eafy to be
underftood and praétifed ; and that therefore we flail
be without excufe if we break it. This is expreffed in
thefe words of JJo/es, which St. Paul applies to the
gofpel, in the tenth chapter to the Romans : This com-
mandment is not too high for thee, nor too far from
thee; but itis nigh thee, in thy mouth, and in thy heart.
Ill. We fhould moft attenuvely confider that ferious
and iolemn proteftation of J/ofés, expretied in thefe
words ; If thine heart turn away, fo that thou wilt
not
170) DEUTERONOMY.
not hear, nor obey the commandments of God; I declare’
unto you, that ye fhall:furely perifh. I call heaven and
earth to record againft you this day, that I have fet be
Sore you life and death, blefing and curfing : therefore
choofe life, that both thow and thy feed may live ; that
thou mayeft love the Lord thy God, and cleave unta
him, for he is thy life and the length of thy days
Nothing can be more expreffive nor more affe€ting,
than thefe words of JZofes. Thus does God, to en-
gage men to love and fear him, give them warning of
their danger, and fet before them good and evil. It
is therefore their own fault if they are not happy, and’
do ngt enjoy the effeéts of his love, and if they perith.
they are the authors of their own rujn and. deftru€tion,
‘T. MOSES promifes the Jews the poffeffion of the
=" Jand of Canaan, and confirms Jofhua. in: his
calling, II. He ordains, that every feventh year the
law fhould be read in the prefence of all the people:
III. God acquaints JZofes, that after his death the’
children. of IJ/rae/ would rebel againft him:; and that
then he fhould execute his threatnings:againft them.
IV.. He commands him to write a: fong, which might
be. a memorial.of this prediétion, to put it with the
book of the law in the fide of the:ark of the covenant,
and pronounce: it. publicly before all the tribes: of
Ffrael, who were affembled together ta hear it;
REFLECTIONS.
I. MOSES, before his death, repeated the promifes
he had made to the children of //rae/, affuring them
again that they fhould enter into the land of Canaan;
_gnd that Jofhua fhould bring them into it: This he
did to encourage the people, and engage them: to fear’
God. II. The command God gave to Mo/es to write
the law, and to order the priefts to keep it, and to
read it before all the people, men, women, and chil-
dren, and even ftrangers, that they might ees to
ear
CHAP. XX XI, 171
fear God, clearly proves, that it was neceffary the word
‘of God fhould be committed to writing ; that it was.
defigned by God to be'read to the people, and that it
is the duty of the minifters of religion, to communi-
cate the knowledge of it to perfons of every age, fex
and condition, that the true fervice of God may be
preferved free from any alteration. ILI. ‘The predic-
tions of Mofes before his death, that the people of
ZDfrael would forfake God, and his folemn: protetta-
tion againft them in the fong which he fung and left
in writing, are an eyident proof that God knows things
to come, and that AZofes was divinely infpired; efpe-
cially if we confider, that all that this prophet foretold
of the Jews has come to pals, This likewife leads us
tg confider, that thofe whom God has. enlightened
with his knowledge, and to whom he has fhewn. the
greateft favour, do often corrupt his true worthip, and
rebel againft him; but that he never fuffers the difo-.
bedience and ingratitude of thofe who thus abufe his
goodnefs, to efcape unpunifhed.
CHAP. XXXII. 1—18,
HIS is the firft part of the fong of JZofés; in which
~ he defcribes, in figurative expreffjons, I. The mere
cies of the Lord:to the children of J/rae/. II. The
fins with which they had provoked, and would after-
wards provoke, the Lord to anger, |
‘REFLECTIONS.
THIS‘excellent fong, which Mo/és fpake and wrote.
iby the infpiration of the holy Spirit, as a foleinn pro-
teftation to the Jews in after ages, and which will be,
to the end of the world, an authentic proof of the
divinity of the holy {criptures, ought likewife to ferve
for a warning tous. To this end we fhould confider,
that’ if God expreffed his great love to the Jews by
feparating them from other nations to be his peculiar
people, and by granting them many fignal mercies.
and deliverances, lie has done much more for us than
RUC: : ail
172, DEUTERONOMY.
all this, in choofing us to be members of his. church, ih
and in pouring upon us his moft valuable bleffings in.
Chrifi Jefus. What is here faid of the difobedience .
and ingratitude of the Jews, warns us not to make
ungrateful returns to the goodnefs of the Lord; to.ufe .
all the temporal and fpiritual advantages we enjoy
to his glory; but never to abufe his mercies as. the
Jews did, for fear of moving him to jealoufy, and ;
drawing upon ourfelves the effects of his jult ven- .
geance,
CHAP. XXXII. . 19—62.
THs is the fequel of the fong of JZo/és, in which
he foretels, that God would caufe his judgments
to fall upon the Jews, by reafon of their idolatry and
other fins; that he would fcatter them over all the.
earth; that the Gentiles fhould be called in their
fread; that he would not entirely dettroy the Jews,
but would one day bring them back from their dif-
perfion. -Ifofes having finifhed this fong, gives the
people his lait exhortations, and then, by God's order,
goes eased to mount Nedo, where he was to die.
REFLECTIONS.
_ THERE are three feveral things to be obferved: J,
Mo/fes declares, that for the punifhment of the fins of »
the Jews, God would deliver them to their enemies —
and difperfe them among the feveral nations of the
world, and receivésthe Gentiles. into covenant. ‘The
hiftory of this peopléSsand the condition they are in
at this day, proves the truth of all that A/ofes had fore
told, and fhews, that when men provoke God’s wrath,
his threatnings are infallibly executed ; and that thoie -
he has moft loved, are moft feverely punifhed,.. Ll.
Mofes foretels in ‘thie fong, that God would not en--
tirely calt off his people; that he would again have,
pity on them, and difplay his power one day to all the .
world by their reftoration, This. happened when God
delivered the Jews from the Babylonish captivity, and
wi
' CHAP. XXXITI. 173
will be more completely fulfilled when they fhall again
“be admitted into convenant with God. — Laftly, The
“exhortations fet down at the end of this chapter, fhould
‘Induce us to hearken diligently, and with reverential
fear, to the laws of God, to have them always prefent
‘to our’minds, to teach them to our children, and to
obferve them inviolably ; remembering that God gave
them for our good and happinefs, and that, as he fays
‘by Mo/es, the word which is {poken to us is not in
vain ; that itis our life; and that by it we fhall pro-
d08g our days, and be compleatly bleffed.
CHAP. XXXIIT.
HIS chapter contains the bleffing that Mofes gave
the tribes of J/rae/ before his death.
REFLECTIONS.
I. ON’ the blefling which. Mofes gave the teitldle
tribes of L/rael before his death, we obierve in general,
that this great prophet {poke to each of the tribes, not
only with reference to what had already happened to
‘fome of them, but in fuch a manner as foretold what
would happen to them afterwards, the condition they
would be in, and the part of the land of Canaan where
they fhould dwell; which proves that he fpoke by
divine infpiration. There is no particular blefling for
» the tribe of Simeon, becaufe that was afterwards united
with that of Judah, fee Jofhua xix. 1, 9, 1 Chron. iv.
24, and following verfes.. II. In this blefiing we alfo
obferve the prophet’s zeal for the glory of God, and
his great love and tendernefs for that people, whom he
had taken fuch care of all his life; which fhould ferve
for an example to all thofe who are fet over oihers,
and particularly thofe to whom God has committed the
government of his church, who ought, in imitation of
Mo/fes, to labour continually for the falvation of their
brethren, and by their devout prayers and all other
pofiible means contribute towards it. III. But it is
alfo to be confidered, that» haw great foever thofe
bletilings
ATA DEUTERONOMY.
bleffings of A/o/es were, and notwithftanding thé ar
dency of his prayers, they became vain and unprofit-
able, by the difobedience of the Jews, who were de-
prived of ail the advantages that J/o/es wifted them
‘before his death. From whence we may learn, that
though good men, and the faithful fervants of God,
pray for men, and even God be ready to blefs them,
they may be deprived of the benefit of thefe prayers
and bleffings if by their fins they will defeat them.
‘Laftly, The words of Mofes, when {peaking to the
people the laft time, he fays, Happy art thou, OLfrael\; F
what people is like unto thee ! ought to excite in us a
lively fenfe of our own happineis i in being the people
of God, in a ftill more glorious and advantageous
amanner than the Jews were ; they fhould infpire us
with the moft fincere gratitude towards God, and in-
duce us to love and fear him, and glorify him by a
conf{tant obedience to his commands, and by adhering >
dnviolably to his fervice.
CHAP. XXXIV.
pHs chapter gives an account of the death of
Mofes.
’ REFLECTIONS,
THE death of Mo/es had this particular and remark-
able circumftance, that he died in his fall firength:
this happy old age muft be looked upon as a peculiar
bleffing vouchfafed by God to this holy man. But
the moft remarkable circumftance of all was, that God
took him and buried him, and fuffered not the place
of bis burial tobe known, God thought fit this great
prophet, who had fo familiar an intercourfe. with him
in his life, fhould, as Enoch and Elias, have fomething
extraordinary and different from the reft of mankind
in his death; that the children of J/rael. might be
convinced that Mofes \ett this world to.go to God,
and might look upon him as.-his..faithful fervant. As
for us, it is our duty to honour the memory of this
! holy
CHAP. XXXIV. 175
holy man, who was the deliverer and lawgiver of the
people of God, and the greateft of prophets; and to
reverence that law which he received from God, and
which he has left us in writing, Befides which, we
ought to follow the example of his virtues; and par-
ticularly of his faith and meeknefs, of that zeal and
diligence with which the fcriptures teach us he ferved
God. Laftly, If we believe the dofirine of Mofes, we
ought to believe in him ‘whofe coming he foretold,
and who is infinitely above him, by reafon of the di-
vinity of his perfon, the perfection of his dottrine, the
glory of his miracles, and the ‘holinefs of his life; to
wit, our Lord Jefus Chrif?, the Son of God, to whom’
belong glory and praife.for-ever.and’ever. men.
The end of the Frve Booxs of MOSES.
, THE
BOOK.
TOSHUA.
ARGU MENT.
In this Book we fee how the children of Ifrael conquered
the land of Canaan, under the condué of Jothua.
This book contains the hiftory of about’ feventeen
years.
CHAP, I.
I. Dia confirms the calling of Jofhua. II. Jofhua.
orders the people to be prepared to go over
the river Jordan. I1l. He commands the tribes of
Reuben, Gad, and Afanaffes, who were already in pof-
feffion of the country that was conquered in the time
of Mofes, to affift the other tribes in fubduing the land
of Canaan. The people promifed an entire obedience
to Jof/hua.
REFLECTIONS after reading the chapter.
THIS chapter informs us, I. That after the death
of Mojfes, God chole Jofhua to be head over the chil-
dren of J/racl, and te bring them into the land of
Canaan ; and that he invetted him with authority, and
endued him with ftrength and wifdom fuitable to fo
great
eee a ee =
———
ae es
CHAP. II. i177
great a work. From whence we may learn, that God
never forfakes his church and his people;.and that °
when he takes to himfelf his faithful fervants, he raifes
up others in their ftead, and endues them with the.
gifts of his holy {pirit. II. The promife God made
to Jofhua not to forfake him, may be applied to all .
true Chriftians, as St. Pau/ teaches in the epiftle to.
the Hebrews, where he fays, that it is our duty to rely .
upon providence, and be content in our condition ;»
becaufe God himfelf has faid, I will never leave-thee, -
nor forfake thee. But our confidence in God fhould
always be attended with obedience to his laivs, as is -
exprefsly taught in this chapter. III. The obedience
paid to Jofhua by the tribes of Reuben, Gad, and
Manaffes, who affifted their brethren in conquering
the larid of Candan, fhould teach us to fubmiit to our
rulers, and to obey them; to aflift one another in
every juft caufe, and efpecially in what regards the
glory of God, and the common falvation.
CHAP. IL
OSHUA fends fpies to Jericho, who lodged with @
woman named Rahal, who concealed them, and
informed them of the ftate of the land of Canaan
The fpies promifed to fave this woman’s life: and be-
ing returned to the camp, informed Jo/hua of all they
had obferved in their journey.
REFLECTIONS.
UPON this chapter we may make thefe two prin-
cipal remarks: I. That though Jo/hua was perfuaded
God would give the land of Canaan to the children of
Tfrael, yet he fent {pies to Jericho, to fearch the land,
that their relation of the condition of the country .
might ferve to encourage the people of J/rael to in-
vade the land of Canaan, and take proper meafures
to become matters of it. II. The fecond refieétion
relates to the condué of Rahab; in which it is to be
obferved, that this woman being firmly perfuaded that
VOL. Ie N
178 JOSHUA.
God had refolved to give the land of Canaan to the
children of J/rael, the might do what fhe did inno- —
eently ; otherwife, ber behaviour towards her king and
eountry would have bee very blameable, neither
ought any to imitate her iv that refpect: her example
fhould teach ws to exprefs the fincerity of our faith by
. bur works, according to St. James, who fays, that
») Rahab was juftified by y works, when fhe recetved the
meffengers, and fent them out another way. Por as the
.- body without the Spirit is dead, fo ere without works
is dead alfo.
| CORA FEY Nt ogni
I, JOSH Ud commands the children of Z/rael to
| make ready. to go over Jordan. HI, All. the
people pats through the river on dry ground, the. cur-
tent of the waters being miracutoufly Hepner:
ehi ns
REF LECTIONS.
UPON this hiftory of the paffage of the F/raelites
over Jordan, we mutt make the five following: reflec-
tions. F, That this miracle ferved to eoufirm the
calling of Joshua, and, ftrenghen. his authority: and
er edit atong the people ; fince this was a.proof that —
God would be with him as he had been with. Mo/es,
FI. That God was pleafed to give this people frefh
proofs of his prefence among them, and of his proteétion;
and convince tlem,, that he would affuredly give them
the land of Canaan. Il. The refemblance. between
this miracle and that which happened forty years be-
fore, when the //raelites patied through the red’ fea,
muft needs call to their remembrance that ereat wonder
which God had wrought for their fathers, _and con-
vince fo much the more of the truth of that event
‘thofe who had not been witnefles of it. IV: This
‘event, which was-known and muft needs be obferyed
‘bY the inhabitants of the country, ferved to fpread a
‘terror among them, and by that means to facilitate
“the conquett of that~- country. ~ Laftly; Obferve, that
——————————
of the U/raelites. UL. The circumcifion of the people.
' III. The celebration of the paffover. IV. The vif
CHAP. IV. V. 179
“as foon as the feet of the priefts who bore the ark of
the covenant had touched the waters of Jordan, they
{topped; whereby God gave the //raelites to-under-
ftand, that it would be only My his afliftance, that
they fhould fubdue the land of Canaan; and that in
his prefence in. the midft of them, confifted all their
{trength and all their glory. :
CHAP. IV.
ay OSHUA commands the people of J/rael to fet up
two monuments in remembrance of their paflage
through Jordan, one in the river Jordan itfelf; and
the other near Gilgal ; and to inform their pofterity of
this event. II. The people having pafled that river;.
_the waters returned to their ordinary courte.
REFLECTIONS. .
“ GOD commanded the children of Z/rael to’ raife
two monuments in remembrance of their paflage
through Jordan, which might ferve afterwards to per-
petuate the memory of this wonderful event, and prove
the truth of it.’ We ought hkewife to preferve and
perpetuate the remembrance of the mercies of the
Lord, and of ‘his moft fignal favours, and efpecially
of what hé has done for us in Jefis Chriff our Re-
deemer. Moreover, we learn from hence, that it has
‘always been’ the will of God that we fhould carefully
inttruG& our children in the hiftories and truths of
religion, that by this means they may be trained up
betimes to love and fear God.
-CHAP. WV.
HERE are four things ‘to be obferved in this chap-
ter: I. The terror of the-Canaanites at the approach
ion
of an angel that appeared to Joshua.
nN Q REFLEC?
180 JOSHUA.
_ REFLECTIONS.
I. THE terror that feized upon the Canaanites
when they heard the children of J/rael had pafled over
Jordan, muft be confidered as a means made ule of
by God to intimidate them; wherein we fee how God
prepares things for the execution of his defigns, and
that he turns the hearts of men which way he pleafes.
II. It pleafed God that the Jews, who had not been
circumcifed in the wildernefs, fhould be fo at their’
entrance to the land of Canaan; to fhew them that,
they had the honour to be his people; that they had
been glorioufly diftinguifhed from the Egyptians ; and
that he gave them that country on account of the
covenant, of which circumcifion was a fign, and upon
condition they would keep that covenant. It was for
the fame reafon they celebrated the paffover. From
_ whence we may learn, that it is the will of God that
all his ordinances, even thofe that relate only to external
duties, fhould be tiriétly obferved. III. ‘The account
we have of the manna’s ceafing to fall as foon as the
Lfraelites had eat of the-corn of the land of Canaan,
fhews, that the manna, which they had eat till that
time; was a miraculous food fent them from heaven,
and that for the time to come the land fhould furnifh
them with the neceflaries of life. Lattly, The angel’s
appearing to Jojhua, was a new proof of the divine pro-
tection, aud was defigned to affure him, that as God
had led the childern of Z/rael by bts angel in the
wildernefs, he would bying them tn like manner into
the land of Canaan, which he had promifed them.
CHAP. VT.
"THIS chapter contains the hiftory of the taking the
city of Jericho, in which thefe three things are to
be remarked. I. The manner in which God delivered
that city into the hands of the children of J/raed.
Ii, The command given to Jo/hua to deftroy all the:
inhabitants except Rahab, and to take none of ry
fpoil.
CHAP. VI. 181
fpoil. II. The curfe denounced againft him that
fhould rebuild that city.
REFLECTIONS,
JERICHO, the firft city which the J/raelites took
in the land of Canaan, was attended with this re-
markable circumftance in the taking of it: it was not
taken by force of arms; but the walls of the city
were overthrown by the power and prefence of the
Almighty, of whofe prefence the ark, which was car-
ried in proceffion round the city, was a fymbol. This
firft advantage which the J/raelites gained over their
enemies, was intended by the giver of all victory, to
conyince them that it was he who put them in poffet-
fion of that country; and therefore, that they were
to give him the glory of their fuccefs, and ferve him
faithfully. The manner of gaining this victory was
defigned likewife to convince the Canaanites, that they
who came againft them did it in obedience to the
commands, and under the protection and affiftance
of that Almighty Being whom they worfhipped and
adored. ‘The next thing remarkable jn this hiftory,
is the faith of Jo/hua and the priefts, who did as the
Lord commanded, not doubting-but he would deliver
the city into their hands: which made St. Paul fay,
jn the eleventh chapter of the epiftle to the Hebrews,
that “‘ by faith the walls of Jericho fell down after
** they were compaffed about feven days.” God for-
bad the children of J/raed to take’ any of the fpoil of
Jericho, and commanded them to dedicate it to him,
asa teftitnony that they acknowledged him the author
of this firft vitory, and of all other victories they
fhould afterwards gain ‘over theirenemies. God com-
manded them to deftroy the inhabitants of Jericho,
and the refi of the Canaanites, by reafon of their
abominable wickednefs ; but Rtahab was {pared, as the
fpies had promifed. The behaviour of the children
of //rael towards this woman, is a proof that every
one ought religioufly to perform his vows and engage-
ments, and that God never fails to reward the faith
at
18 JOSHUA,
of thofe who truft in him. Laftly, It muft be ob-
~ ferved, that the curfe denounced againft the man wha
fhould rebuild the city of Jericho, was fulfilled fix
hundred years afterwards, in the time of Ahab king of
Lfrael, as we read in the firft Book of Kings, chap. xvi, -
CHAP. VII.
ri "THE Tfraelites are defeated before the city of 4i,
~ becaufe a man named Achan had taken part of
the {poil of Jericho, contrary to the command of God,
II. chan is difcovered by lot, and ftaned. i
REFLECTIONS.
THIS hiftory furnithes us with feveral ufeful reflect-
tions: I. In Achan, who, contrary to the moft ex-
prefs prohibition, took of the accurfed or devoted
thing, we have an inftance of the fatal effects of the
love of riches, and a proof that the fondnefs for the
things of this world leads men into the greateft and
moft enormous fins; in fhort, that nothing is facred
to thofe who are flaves to this paffion. IJ. The defeat
of the children of Z/rae/ before Ai, accafioned by Achan’s
facrilege, proves, that the fin of one man may bring
down the curfe of God upon the public; and that
injuftice and facrilege deprive men of the divine pro- —
tection. III. The wonderful manner of difcovering
Achan by lot, muft needs have filled the people with
dread; and is an evident proof, that though finners
may flatter themfelves their fecret fins fhall never be
difcovered, they cannot poflibly efcape the knowledge
nor the vengeance of the Almighty, who will fooner
or later punifh the wicked. IV. The tragical end of
Achan thews, that ill-gotten goods are never long pof-
feffed; and that a curfe attends the facrilegious and
unjuft, and thofe who occafion public calamities.
Lafily, This inftance of feverity muft be confidered
as neceflary to teach the children of Z/rael, that if
they did not reverence the laws of God, they fhould
never profper: and to in{fpire them with fear at that
| | ume,
i
. :
Cees ——
CHAP. VIIF IX. . 183
time, when they were likely to be expofed’ to great.
teinptations by their victories.
CHAP. VIIi.
1." HE djraelites take the city of Ai. II. Jofhua
builds an altar upon mount “bal, and caufes
the bleflings and curfes to be pronounced before all
the people, as A/efes had commanded before bis death.
REFLECTIONS,
THERE are three refleélions to be made upon this
chapter. |. ‘That as foon as the children of J/frael
had punifhed Achan, and removed the accurfed thing
from amongtt them, God delivered Az into their hands.
In this example we fee, that as foon as men acknow-
ledge their fins, and.make due reparation, God re-
ftures them to his favour and protection. II. It muft. »
be obferved, that God, who had delivered Jericho to
the children of J/raed by a miracie, and without their
contributing any thing towards it, was pleafed that
they fhould take the city of Az by ferce; which fhews,
that they were to neglect no pains on their part
though they were fecure of the divine proteétion,
Thus ought we to-truft in God, without negleéting at
the fame time the means whieh he has appointed.
Laftly, Jo/hua, after he had gained thete victories,
caufed the law to be written, and.the bleffings and
curfes to he pronounced, as J/ofes had cominanded.
This he did an obedience to the command of God,
and to engage the children of J/rae/ to walk in the
laws of the Lord;. and to teftify their thankfulnels,
at the time when his promifes were fulfilling.
CHAP. IX.
I. "THE Gibeonites, terrified and affrighted, and
fearing they fhould be treated as the inhabitants
of Jericho and di had been, artfully contrived to make
a covenant with //rael, Il. When their artifice. was
oe difcovered,
134 JOSHUA.
difcovered, Jofhua and the rulers, would not fuffer the
people to defiroy them, becaufe the covenant had
been confirmed by an oath; but the Gibeonites be-
came bondmen. |
REFLECTIONS.
THIS hiftory is well worth our ferious attention.
We find, that though the Gibeonites made ufe of
falfhood ‘and lying, to induce Jofhua to make a cove
nant with them; and though Jo/hua made this cove-
pant without aiking counfel of the Lord, and had
even. promifed them fomething contrary to the general
command God had given to deftroy the Cananites ;
yet as the covenant was made, and confirmed by an
oath, he would not fuffer them to be put to death
when the fraud was difcovered. An evident proof
that promifes are to be religioufly obferved, efpecially
when an oath has intervened ; ‘and that. the regard
due to an oath, and the reverence we owe to that
Divine Being by whofe name we {wear, lay us under
an indifpenfible obligation to fulfil them, even when
they are obtained by furprize, and cannot be fulfilled
without great prejudice to ourfelves, provided they do
not oblige us to any thing that is finful. That what
Jofhua did upon this occafion, was agreeable to the
divine will, and that he could not innocently have
acied other wife, is evident: for when king Sual, four
hundred years afterwards, attempted to “defiroy the
Gibeonites, and had even put fome of them to death,
God was fo provoked at it, that he fent a famine
upon the kingdom of L/rael, which lafted three years; _
till it was removed by the death of feven of Saul’s
fons. Let it, however, be obferved, that as the fraud
of the Gibeonites deferved to be Ponitied, | and they
who
9
-
i
CHAP. X. 185
who are falfe and deceitful; who, if they efcape in
this world, will be punifhed in the world to come.
CHAP, 'X.
THIS chapter contains the hiftory of the defeat of
the five kings that made war againft the Gibconites,
becaufe they had made a covenant with J/rae/; and
of feveral other viétories gained by Jo/hua in the land
of Canaan,
REFLECTIONS.
IN this relation of Jo/hua’s vi€tory over the five
kings, it muft be obferved, I. That Jo/hua undertook
to defend the Gibeonites, ftri€tly obferving the cove-
nant he had made with them; and that God himfelf
difplayed his power againft the kings who made war
upon them; an evident proof that God approved of
their keeping their engagements with the Gibeconites.
IJ. That though he did not gain this victory without
fighting, yet he obtained it by the particular affiftance
of the Almighty, who upon that occafion wrought
two miracles for them; one was, deftroying vaft num-
bers of the Canaanites with great hail-fiones; and the
other, making the fun ftand ftill at the prayer of
Jofhua, to give him time to purfue his enemies... Thus
all our fuccefs depends chiefly upon the divine affiit-
ance, ‘and yet it is our duty always to join our own
care and endeayours to our truft and confidence in
Ged. This miracle, wrought at the requeft of Jo/hua,
which is mentioned in the third chapter of the pro-
phet Habgkkuk, is a very extraordinary inftance of
the efficacy of faith and of prayer. We may conclude
with this general reflection, that all Jo/hua’s vittories,
and his {peedy conqueft of the land of Canaan, plainly
fhew that God was with him; and convince us of the
truth of all the promifes God had made to the children
of Lfrael by Mofes, that their enemies fhould not
ftand before them; and that he would give them their
country and their cities to dwell in, Thefe great
events
186 ! JOSHUA.
events prove, that God is faithful to his promifes; |
that he is almighty in the fulfilling them; and that
his blefling every where accompanies thofe that trutt
in him, and obey his commands. |
CHAP. XT.
ff OSHUA deftroys feveral kings of Cunaan, anda
part of the dnakims.
REFLECTIONS.
IN this chapter we are to obferve, I. The wonderful]
effe€ts of divine power, and the entire accomplith-
ment of the. promifes of giving the land of Canaan
to the children of J/raed. Il. When we read that the
Lfraelites utterly deftroyed the Canaanites, we mut
remember, that God commanded them to punifh and
deftroy that abominable people, who were guilty of
the moft horrid crimes, and might have corrupted
the children of //rae/. ‘Vhis confideration fufficiently
proves, that the dettruction of the Canaanites was
very juft; but it by no means follows, that what the
Lfraelites did by exprefs command from God, fhould
countenance perfecution, or cruelty and barbarity tq
our enemies in time of war,
CHAP. XII,
‘THE names of the feveral kings who had been
conquered, and their country taken by AZo/es and
Joshua, |
REFLECTIONS.
IN this chapter we fee God, as he had long before
at feveral times promifed, putting the children of Z/raed
in poffeffion of the greateft part of the land of Canaan,
the conqueft of which was begun by JZofes and com-
pleated by Jojhua. It appears from this book, that
every confiderable city and divifion of that country
had its king, fince there were no lefs than vie ane
+ thirty
CHAP. XIII, XIV. 187
thirty kings vanquifhed ; whom the J/raelites fubdued,
not by their own {word, but by the afliftance of the
Lord of hofts, who bleffed their arms, and wrought
many wonders for them.
CHAP. XU.
THIS chapter confifts of two parts. I. An account
of what ftill remained unconquered in the land of
Canaan. II. The portion which the tribe of Manaffer
had of the country on the other fide Jordgx, con-
quered by JMo/es.
REFLECTIONS,
GOD told Jo/hua, who was now an hundred years
old, that there ftiJ] remained fome of the Canaanites
to be deftroyed, and that they would hold out fome
time longer, before they fhould intirely difpoffefs them,
God did not think fit to put the L/raelites at once
in fall poffeffion of all the laud of Canaan, becaufe
the J/raelites could not have filled the whole country ;
and, as it is elfewhere obferved, a great part of the
‘country being uninhabited, the beafits of the field
would have over-runthem. He fo ordered it likewife,
to keep his people in awe, and chaftile them by their
means, whenever they forfook the Lord their God,
as it often happened. However, afterwards, the rem-
nant of the Canaanites, efpecially the Phili/tines, wha
a long time opprefied the people of God, were fub-
dued, particularly in the reign of David,
CHAP. XIV.
1. WHEN the land was to be divided, Caleb ap-
_ plied for the city and territory of Yebron, which
was given him, according to the promife God had
made him,
REFLECTIONS.
IN this hiftory we have a very remarkable infiance.
of the divine blefling upon Caleb, who had been fent
. with
188 WoO * “JOSHUA:
with Jo/hua to view the land of Canaan, whilft Mlo/es
lived, and foon after their coming out of Egypt, and
who had encouraged the L/raelites to invade that
country, whilft the reft of the fpies difcouraged them.
God then promifed Jofhua and Caleb, and none but
they fhould enter into the land of Canaan. And in
truth, they were the only perfons that did enter into
jt, whilft the reft of the people perithed in the wil-.
dernefs. Caleb attained to a good old age, being ftill
in his full ftrength. God gave him the country of
Hebron, and ordered that this recompence fhould de-
fcend to his pofterity, and remain to future ages a
monument of the faith and zeal of that holy man,
Thus God bleffes his faithful fervants; and thus has
godlinefs the promile of this life, as well as of that
which js to come, |
CHAP, XV,
JN this chapter and the following, to the nineteenth,
we are informed in what manner the country con-
quered by Jo/hua, after the death of JZofes, was di-
vided among the nine tribes and a half; what were
the borders of each tribe, and the names of its cities.
The fifteenth chapter, in particular, defcribes the lot
of the tribe of Judah, in which Caleb and Othniel
had their portion. It appears, by the great number
‘of cities and villages which fell to Judah’s lot, that
this tribe was extremely powerful,
CHAP. XYI.
THIS chapter defcribes what fell to the lot of the
tribe of Ephraim, and the half tribe of Afana/feh,
CHAP. XVII.
HIS chapter continues the account of the tribe
of Manaffeh’s portion. on this fide Jordan, .The
children of Ephraim and Afanaffeh being very much
{treightened fur room in the country that fell to their
fhare,
= SS a er a
Se
CHAP. XVIII, XIX. 189
fhare, Jo/hua orders them to take in the land of the
Perizzites and Rephaims, which, he affured them, they
fhould become matters of.
CHAP. XVIIE
HE tabernacle is fet up in Shiloh, where it re-
mained about three hundred and thirty years, . till
the time of Samuel the prophet. Jo/hua orders a
plan to be taken of that part of the land of Canaan,
which was ftill to be divided athong the feven tribes,
who had not yet had their portion. This done, the
diviGion is made before God in Shiloh ; and what fell
to the tribe of Benjamin is here defcribed.
CHAP. XIX.
Tus chapter defcribes the lot that fell to the feveral
tribes of Simeon, Zebulon, Iffachar, Asher, Naph-
thali, and Dan. When this divifion was made, they
gave to Jo/hua, at the command of God, an inheri-
tance, in which he built the city of Zimnath/erah, and
dwelt there.
REFLECTIONS on chap. xv, Xvi, Xvii, xviii, and xix.
ON the divifion of the land of Canaan, we mutt
make the following reflections. I. As tlie Lord had
given this Jand to the children of J/rael, it was divided
according to his exprefs command; that fo every one
might fubmit to what was determined by nothing lefs
than the authority of God himfelf. For this reafon
the divifion was made at Shiloh, before the tabernacle,
by Hleazer the high prieft, and Jo/hua, and the rulers
of the people, and the lot caft before God. II. It is
worth notice, that the lot fell to’feveral tribes juft as
Jacob and Mo/es had foretold. III. God was pleafed
the land fhould be divided among the tribes, while
Jojhua, Eleazer, and the elders of the people were
living, to prevent difputes afterwards, and the tribes
invading
190 JOSHUA.
invading each other’s property. IV. This too cor-
tributed to the fecurity and defence of the country,
as each tribe was concerned to defend tts own pro-
perty. Laftly, this divifion ferved to keep up the
diftinction of tribes, which was to continue till the
coming of the Mefiiah.
CHAP. XX.
OSHUA appoints fix cities, as God ‘Saitdandes
him, for places of refuge to them that had killed
any one unawares,
REFLECTIONS.
THE children of Tfrael appointed cities of refuge
in the land of Canaan, in the manner they had been
direéted by God. By this means, provifion was made
for the fecurity of thofe who had been fo unfortunate
as to kill any one accidentally and without any ill
_defign ; and the relations of the perfon flain were pre-
vented from avenging his death. It muft, however,
be remarked, that before the perfons who had com-
mitted accidental murder were admitted into thefe
cities, the judges were to take cognizance of the fat;
“and that, when they returned, after the death of the:
high prieft, to their poffeffions, they were again to
ftand before the congregation in judgment. Whence
it follows, that as judges ought to protect the inno-
‘cent, fo they ought not.to declare any one innocent,
without good reafon. It appears from hence, that in
the cafe of murder, efpecially, magiftrates ought to
be particularly careful to get the moft exaét informa-
tion, and ufe all the precautions poflible to prevent a
real murderer from ef{caping unpunithed.
CHAP. XXL.
‘HE Levites applying to Eleazar, Jofhua, aiid the.
chief of the people, for the cities which Jofes had
_faid fhould be given them to dwell in, they had affigned
to them forty-eight cities, with their fuburbs.
REFLEC
.
_ CHAP. XXIU. igi
REFLECTIONS.
THE heads of Z/rae/, when they affigned forty-eight
cities for the Levites, fulfilled the command of God by
Mofes. As the Levites had no portion in the land of
Canaan as the other tribes had, it was but reafonable
they fhould have cities to dwell in. By this means
the Levites were difperfed through the whole country ;
which God defigned, for the better inftruéting of the
people, and keeping them in order, in obedience to
his laws. ‘The care God then took of his minifters,
proves, that thofe of the Chriftian church ought like-
wife to provide for their fpiritual guides, in fuch a
manner, that no neceflary fubfiftence may be wanting,
CHAP. XXII.
I. ‘THE tribes of Reuben, Gad, and the half tribe
| of Manaffeh, returning into their own country,
after they had aflified the other tribes to conquer the
land of Canaan, built an altar near Jordan. Il. The
other tribes hearing of it, gathered together, in order
to make war. upon them, imagining their brethren
were going to eftablifh a form of worthip different
from what God had prefcribed. But when they found
they had no fuch defign, the war was foon puta ftop
to.
REFLECTIONS. | :
THIS hiftory teaches us, I. That we fhould never
be two hafty in condemning the actions of others from
bare appearances: that fome things appear criminal,
which at the bottom are innocent; and that before we
break the peace, and proceed to feverity, we fhould
take care to be well informed, and firft make ufe of
gentler methods. II. We have in this war, which
broke out among the tribes of //rae/, a proof, that
quarrels on account of religion may be attended with
very fatal confequences; that we fhould never fall out
4pon matters of fmall importance; and fhould always
eonlider
198 JOSHUA:
eonfider thofe as our brethren, who adhere with us to
the true fervice of God, and hold the fundamentals of
religion. Laftly, It appears from this hiftory, that
the L/fraelites of the two tribes and a half, and thofe of
she other tribes, were all of them, at that time, fin-
cerely attached to the worthip of the true Ged; which
was the reafon they were fo eafily reconciled. This
example teaches us, that we fhould not turn afide from
the purity of religion, nor alter that worfhip which
God has prefcribed in his word: and that when we
are of the fame fentiments about the eflentials of reli-
gion, it is an eafy thing not to difagree about the reft.
CHAP. XXIII.
TOSHUA being. now very old, and drawing neat
his end, affembles the chief of the people, and
exhorts them to keep the law of God, to ferve him
faithfully, and above all, not to have any intercourfe
or familiarity with the Canaanites ; and to thun ido-
latry : threatening their difobedience with the fevereft
judgments. |
REFLECTIONS.
JOSHUA’s exhortations to the children of I/rael
before his death, are a proof of his great zeal and
piety; an argument of his fincere affe€tion for that
people, and fhew how much he had at heart the pre-
fervation of true religion among them after his death.
Thofe who are appointed rulers of the people, fhould
improve by fo noble an example; and learn from
hence, that it fhould be their chief care and concern
to fupport the caufe of piety and religion in their own
time, and provide for its {upport among thofe who
come after them. Thefe remonftrances of Jofhua
‘teach us likewife, that a firm adherence to the fervice
of God, and obedience to his laws, is the only way
to fecure the happinefs of a nation; as, on the con-
trary, difobedience and ungodlinefs déprive men of ©
the divine bleffing, and bring God's judgments upon
them.
hime Me Tia
CHAP. XXIV. 193
CHAP. XXIV.
I. JOSHUA calls the people together again before
his death; and briefly recounts what had hap-
pened to their fathers and to them, from the calling
of Abraham to their entering the land of Canaan. II.
- He renews the covenant between God and them, and
engages them by the moft grave and {folemn protefta-
tions, and by repeated promifes, never to forfake the
fervice of the Lord their God. III. He erects a mo-
nument in memory of this renewal of the covenant :
After which we read of his death, and of the death of
the high prieft L/eazar, the fon of Aaron. 7
RESLECTIONS.
I. AS Joshua reminded the J/raelites of all that God
had done for them, from Abraham and the time of the
patriarchs, to their entering into the land of Canaan ;
fo Chriftians fhould continually call to mind the great
mereies they have received from him, that by this
confideration they may be infpired to ferve him traly
all the days of their life. II. Thefe grave and folemn
_ proteftations which Jo/kua made to the children of
Lfrael, afking them feveral times, whether they would
ferve God fincerely, with all their heart, engage us to
confider, that as the fervice which God requires of us
is reafonable and neceflary, fo fhould it be free and
voluntary, and, as Jo/hua exprefles it, we fhould choo/e
the Lord for our God. God has made known his will
to men, and fhewed them what they muft do to be
happy ; that he is a jealous God, who will not leave
rebellion and difobedience unpunifhed ; and therefore
we ought ferioufly to confider what we are doing, when
we folemnly engage to ferve him faithfully. The reply
the //raelites made to Jo/hua, and their repeated pro-
mifes, declaring they would never forfake the Lord,
and calling God to witnefs againft them, if they failed
in that fidelity which they then promifed him, fhould
put us in mind, that we have alfo engaged ourfelves,
VoL. I. O by
194 JOSHUA.
by folemn and repeated promifes, and upon pain of .
being rejected and forfaken of God, to ferve him faith-
fully all our days. ‘The laft reflection to be made on
this book is, that Jo/hua lived to a great age, and had ~
the joy and fatisfaction to fee the L/rae/ites in poffeffion —
of the land of Canaan, and to leave them fully refolved
to adhere to the worfhip of the true God. The L/rae/ites
feryed the Lord*all the days of Jo/hua, and Eleazar,
and of thofe who had been eye-witnefles of the
wonderful works which God had done for that people ;
but after the death of Jo/hua they corrupted them-
felves. This thews, that the life of good men and
true fervants of God is of great importance; and
the lofs to the church is very great when God calls
them hence. |
#
The end of the Book of JOSHUA,
THE
4
. 3
OF
JUDGES.
ARGUMENT.
The Book of Judges contains the hiftory of the children
of Ilrael, from the death of Jothua to the time of Eli,
who was the laft judge ; comprehending about three
hundred years. The judges were perfons raijed up
by God in an extraordinary manner, to deliver the
people from their enemies, and to govern them. —
CHAP. I.
I. HE tribes of Judah and Simeon continue the
war againft thofe Canaanites that had not yet
been conquered by Jo/hua; but did not entirely deftroy
them. II. The fame happened in the countries be»
longing to the other tribes. "s
REFLECTIONS after reading the chapter.
THE firft thing we learn from this Book is, that
God did not forfake the people of Z/raed after thé
death of Jo/hua ; and that he continued to fubdue the
Canaanites unte them. However, he did not deftroy
them utterly ; but in almoft all the tribes, the Ca-
naanites remained tmafters of fome part of the country.
God fo ordered it, that that people might be inftras
02 | ments
196 . + JUDGES.
ments in his hand, to chaften the Z/raelites whenever
they fhould offend him. This was aétuaily the cafe
feveral' times, as we find by the Book of Judges.
There is one particular refleétion to be made wpon
Adonibezek, whofe thumbs and great toes were cut off
by the children of Z/rael, becaufe he had ferved feventy
princes in the fame manner. This example fhews, that
God is juft, and that he brings upon cruel and un-
righteous men the fame evil they lad done to others.
CHAP. IL.
THE children of J/rael falling into idolatry after
the death of Jo/hua, God fent an angel to reprove
them for their rebellion; and punifhed them by giving
them up feveral times into the hands of their enemies ;
and when they turned to him he raifed up judges to
deliyer them.
REFLECTIONS.
. THIS chapter contains feveral inftruétions of great
impertance, and particularly thefe four. I. It is faid
that the Jews corrupted themfelves after the death of
Jofhua and the elders, and that another generation
arofe that knew not God; which fhews us, that men
eafily forget the goodnets of the Lord, and their duty ;
that nations foon grow corrupt when they have not
good rulers ; and that one of the greateft misfortunes
that can happen to a nation is, when God takes away
from them ‘pious rulers and magiftrates.. II. This
chapter informs us, that God, for the: punifhment of
the Jews, delivered them up to their enemies; that the
hand of God was eyery where 2 ma them for evil;
and that they fell into great diftrefs. From whence
we may infer, that God withdraws his protection from
thofe nations that fin againft him; and that as foon
as we forfake him, we muft be miferable. III. We
are likewife led to reflect upon God’s goodnefs towards
the Jews. When the Lord faw them engaged in re-
bellion and idolatry, he fent his angel to age
: | ely them
CHAP. Il. 19%
them for their unbelief; and as foon as they acknow-
ledged and bewailed their fins, he was moved with
their repentance and tears, and raifed them up deli-
verers. God feeks only the converfion and falvation
of finners; to bring them to himfelf he warns them of
their danger, and to his gracious warnings adds his
chaftening rod ; but as foon as he fees them fincerely
humbled, his wrath is turned away from them.
Laftly, It is here faid, that as foon as the judges were
dead, and the children of J/rael had a little reft, they
forgot the good refolutions they had made in their
affliction, returned to their former fins, and expofed
themfelves to frefh judgments. Such is the incon-
ftancy of mankind, who eafily abufe the reft which
God gives them: which fhews how neceflary it is
God fhould correé and afflict them from time to time,
in order to awaken them, and prevent their being
corrupted and ruined by profperity.
CHAP. III.
THIS chapter contains, I. The names of the nations
that remained among the children of J/rael, and
_ tempted them to idolatry. II. The hiftory of the three
firft judges of J/rael ; which were O¢hniel, who delivered
the people from the yoke of the king of Me/opotamia ;
Ehud, who delivered them from the Moabites; and
Shamgar, who flew the Philiftines. |
REFLECTIONS.
THIS chapter engages us to confider, I. That God
fuffered fome of the Canaanites to remain among the
children of J/rael to try his people, and to chaften
them by means of thofe idolatrous nations. This is a
lively reprefentation of our condition in this world,
where God difpenfes evil as well as good, and expofes
us to divers temptations and trials, to put us upon our
guard, and try our fidelity. II. We are here told, that
the J/raelites, making marriages and mingling with the
Canaanites, contrary to the exprefs command of God,
and
198 JUDGES.
and worfhipping their idols; the Lord punifhed them
for it by this very people, or by their neighbouring
kings, in order to bring them back to their duty.
This leads us to confider all intercourfe and familiarity
with the wicked as finful; and fhews, that God, in
juftice as well as love to men, chaftifes them that he
may cure them; and makes their fin prove their pu-
nifhment. ILI. "When the Jews acknowledged their
fault, and believed in the Lord, he raifed them up de-
‘liverers :, from whence we learn, how profitable it is to
be affliéted, and the great mercy of the Lord towards
_ them that make a right ufe of their affliGtions. IV.
It is faid of the Jews, that as foon as they enjoyed any
reft, they again corrupted themfelyes ; which is a me-
lancholy proof that profperity is a ‘dangerous ftate,
and that affliétions are very neceflary. Lattly, There
is a particular obfervation to be made upon the a¢tion
of Ehud, who flew the king of the Moahites. This
aétion would have been criminal had not Ehud done it
by an exprefs order from God ; and therefore it ought
not to be made a precedent to authorize any thing of
the like nature, either towards unjuft and cruel op-
ery ie or any perfon whatfoever.
CHAP, PY.
HIS chapter contains the hiftory of Deborah, who
judged J/rael after the death of Shamgar, and with
Barak delivered the children of J/rael from the tyranny
of Jabin the king of Hazor.
REFLECTIONS.
THERE are three things principally to be confider-
‘ed in this chapter: I. That the children of Ifraet
offended God again, and for their punifhment were
expofed to the tyranny of Jabin king of Hazor, who
opprefied them twenty years. Alas! how foon do
men forget the evils they have fuffered, and bring
sreater upon themfelves, by returning to their fins.
‘WI. That God, moved by the tears and repentance of
the
~
> ————EO so
a
ea
CHAP. V. 199
the J/raelites, delivered them by the hands of a
woman, named Deborah, who judged them at that
time.. God makes ufe of what inftruments he pleafes,
even the weakeft, to bring about his defigns; and the
~ choice he made of that woman, was defigned to teach
the J/raelites, that they were beholden to him alone
for their deliverance. III. As for the action of Jael,
who killed Si/era when he was afleep in her tent,
where fhe had invited him to come and conceal him-
felf, though fhe and her people were at peace with him ;
we mutt look upon it as intirely wrong in itfelf, and by °
no means to be imitated, though God was pleafed to
make ufe of it to bring about the utter overthrow of
the enemies of his people.
CHAP. V.
DEBORA H praifes the Lord in a fong after fhe and
Barak had gained the victory over the king of
Hlazor. In this fong fhe celebrates the power of God,
and particularly this great deliverance he had juft
wrought for his people. ‘This fong is wrote in a figu-
rative and poetical ftile ; full of thoughts and expref-
fions quite unufual among us, which makes it fome-
- what obfcure.
REFLECTIONS.
THIS fong of Deborah fhews, that that woman was
as famous for her piety and zeal, as for her courage
and conduct; wherein fhe may ferve for an example,
not only to perfons of her own fex, but to all that are
- in authority, and teach them to truft in God alone,
and give him the glory of all their fuccefs. It appears
alfo from hence, that the cuftom of finging public
hymns of praife to God, for fignal mercies received,
was very ancient; which fhould excite our zeal and
gratitude, not only for the temporal favours we receive,
but efpecially for fpiritual bleffings and deliverances ;
referring all to the power and goodnefs of God, praifing
and bleffing him in a public and folemn manner.
CHAP.
ee i or
200 hee JUDGES.
CHAP. VI.
THIS chapter has four parts: I. The rebellion of
the I/raelites againft God, and their punifhment,
in being made fubject to the Afidianites, and the re-
bukes of the prophet upon that occafion. II. The
calling of Gideon, who was the fitth judge of J/rael.
III. Gideon’s zeal in deftroying the altar of Baal.
IV. The miracle of the fleece.
REFLECTIONS.
I. WE have here another inftance of the Z/raelites
rebellion, and a proof of their pronenefs to idolatry,
notwithitanding all the miferies they had endured,
and all the deliverances God had vouchfafed to them ;
we fee likewife how God punifhed them by delivering
them into the hands of the Adidianites, who oppreffed .
them, and reduced them to great dittrefs ; as well as
the goodnefs of God when they cried unto him, in
fending them a prophet to exhort them to repentance,
and in raifing up Gideon to be their deliverer. This
hiftory thews, what is the ufual wickednefs and in-
gratitude of men towards God; the neceffity and ad-
vantage of affliétion; and the ’Lord’s mercy towards.
thofe who with humility turn to him. Let it be ob-
ferved, that when the angel of the Lord called Gideon,
and affured him God was with him; he could not be-
lieve the Lord was with his people, when they were
fo cruelly opprefled by the Midianites ; but ftill the
angel of the Lord promifed him the Ifr aelites fhould
be delivered by his means. The church and people —
of God are fometimes reduced to fuch a ftate, that
God feems to have caft them off; but they fhould
never defpair of his affiftance, even in the greateft
extremity, becaufe then God is moft fure to deliver
them. ‘The two miracles which God wrought, one in
confuming with fire the flefh and the cakes that
Gideon had prefented to the. angel, and the other in
the fleece, tended to affure that ruler of the divine
protection
—— ee
CHAP. VIL 201
protection and afliftance. Lafily, It appears from
this chapter, that Gideon was a man of great piety,
humility, and faith, which he gave proof of in his
difcourfe with the angel ; and his great zeal appeared
particularly in demolifhing the altar of Baal. From
this example we learn, that piety and humility are
not inconfiftent with true valour; and that God affifts
and protects thofe who endeavour to promote his
glory: for though Gideon, by deftroying the altar of
_ Baal, expofed himfelf to great danger, yet no harm
happened to him, any more than to his father Joa/h.
CHAP. VII.
I. (*OD orders Gideon to choofe three hundred men
out of all the army, and promifes by them to
deftroy the Midianites. Il. Gideon is confirmed in
his hopes of vi€tory, by a dream which he heard one
of the foldiers of Midian relate to his companion.
III. After this he attacks the Midzanites, and entirely
defeats them.
REFLECTIONS.
THIS hiftory is attended with very extraordinary
marks of the particular interpofition of Providence.
I. God’s ordering all thofe to be fent away who, in
_ the army of J/rael, were afraid of their enemies; and
of thofe that remained, taking only three hundred:
which was a fuflicient proof that God was the author
of this victory. II. The intervention of Providence
in the dream of the Midianitifh foldier, which ferved
to difhearten the enemies of J/rael, and infpire Gideon
and thofe that were with him with courage and con-
fidence. III. The terror and confternation of the
Midianites, who were routed only by the noife of the
trumpets, and the fight of the lamps which Gideon's
foldiers held in their hands, and put into fuch con-
fufion that they killed one another. Thefe are all
fuch extraordinary marks of divine power, as leave
no room to doubt but the Almighty fought for his
people,
202 ios 2 SOUDGES.
people. From hence we likewife learn, that God often
brings about the wife ends of his providence by means
which appear the weakeft and moft ineffectual ; that
he makes the wicked, and tle enemies of his church,
and of good men, bring about their own ruin and
deftruction ; and that when he has chaftened and
afflicted thofe he loves, he never fails to help and de-
liver them.
CHAP. VIII. A
I. GIDEON, when he had appeafed the Ephraim-
ites, purfues the victory he had gained over the
Midianites ; and punifhes the cities of Swccoth and
Penuel, for refufing refrefhment to his foldiers, If.
After thefe victories, the men of J/rael would have
made him king; which he refufed. He makes an
ephod, which was a fnare unto him: however, J/raet
had reft all his days. After his death they fell again
into idolatry. |
REFLECTIONS.
WE are here to obferve, I. The continuance of
that fuccefs which God granted Gideon, and the ad-
vantages he obtained over the Midianites. II. The
juft punifhment of the inhabitants of Succoth and —
Penuel,. who refuled to furnifh viétuals for his army,
and infulted him. III. The juftice and clemency
which he fhewed in the punifhment of Zebah and
Zalmunna, who would not have been put to death, if
thofe two princes had not been guilty of the murder
_ of his brethren. IV. His piety and humility in re-
fufing to be made a king. V. The fault he committed
in making, an ephod, which is thought to have been
an habit or ornament worn by the priefts, or fome
image. Though Gideon perhaps did not make. this
ephod with any ill defign, but only as a memorial of
his vi€tory, and an expreflion of their gratitude; yet,
as it-;was contrary to the law of God, it was a fin;
and this ephod became afterwards an occafion of
| idolatry
CHAP. IX. a 203
idolatry to the people, and of the ruin of his family,
as the facred hiftory informs us. This example
-fhews, that thofe to whom God has granted great
favours, and who are endued with great virtues, are
fometimes guilty of faults which bring upon them and
their pofterity the judgments of God. Lafily, We
fee the ingratitude of the Jews to Gideon, fince they
fhewed not the leaft mark of kindnefs to his family
after his death, though they owed him fo great obli-
gations. But their ingratitude to God is chiefly re-
markable, who, as foon as Gideon was dead, forfook
the fervice of the true God, and worthipped idols.
A fad example of the pronenefs of mankind to forget
the divine bleflings in profperity.
CHAP, IX.
I. ABIMELECH, the fon of Gideon, is made prince
by the men of Shechem. He is reckoned the
fixth judge of J/rael, and ruled three years. He kills all
his brethren excepting Jotham, who efcaping his fury,
reproached the Shechemites with their ingratitude, and
foretold their ruin in the parable of the trees and the
bramble. ‘The meaning of which was, that Gidcon
and his fons had refgfed to reign: and that Abimelech
was made prince,’ though unworthy of it, being a
very bad man, and the fon of a concubine. II. After
this Abimelech and the Shechemites falling out, a man
named Gaal perfuaded the Shechemites to revolt againft
Abimelech, but was defeated, and the city of Shechem
with all its inhabitants, was deftroyed. III. Soon
after Abimelech befieges Thebex, and is killed by a
woman: Thus both Abimelech and the men of Shechens
were punifhed, as Jotham had foretold.
REFLECTIONS.
TWO things are here offered to our confideration,
I. The ambition of Abimelech, who, inftead of imi-
tating the piety and modefty of his father Gideon, who
had refufed a kingdom, would be made king ef the
ec: Shechemites 3
S04 | JUDGES.
Shechemites ; and his cruelty towards his brethren, in
caufing them to be put to death. God permitted this
ftrange event, for the punifhment of Gideon’s family,
as well as of the Shechemites, who fubmitted them-
felves to Abimelech, inftead of remaining in the con-
dition they had been in during the life of Gideon, _
In like manner, God, for wife reafons, fuffers tyrants —
to fet themfelves up, and cruel and unjuft men to
fucceed in their undertakings. II. Jotham reproached
the Shechemites for their ingratitude and perfidioufnefs,
and foretold their ruin, and the ruin of Adimelech,
which accordingly happened afterwards. It is true,
indeed, that Abimelech though he reigned unjuftly, —
and was guilty of the murder of his brethren, had
good fuccefs at the firft, as he conquered Gaal, and
the Shechemites that had rebelled againft him. God
fo permitting for their punifhment: but at laft he was
killed by a woman, whilft he befieged the city of .
Thebez. Thus the Shechemites, who had contributed
to the death of the fons of Gideon, and to the {fetting
up of Abimelech, were punifhed by the fame prince
whom they had chofen; and Abimelech himfelf, after
he bad been an inftrument in the hands of a juft God,
for the chaftifement of that people, underwent the |
punifhment which he had deferved, and Jotham had
foretold. ‘Thus God brought upon the head of Abdi-
melech, as the facred hiftorian obferves, the evil that
he had committed againift his father and his brethren. —
Sooner or later the curfe of God overtakes unjuft and
cruel men, and brings them at laft to an evil end,
after having granted them good fuccefs, and made ufe
of them for the correétion of others.
CHAP. X.
I. "THIS chapter gives an account of Jola, who was
the feventh, and Jair, who was the eighth judge —
of Ffracl. Il. Of their being delivered into the hands
of the Philiftines and the Ammonites, for relapfing
into idolatry, from whofe oppreffion the Lord at firtt
refufed
EE
CHAP. XI. . 205
refufed to deliver them ; but at laft, moved by their
humiliation, he took pity on them. ’
REFLECTIONS,
WHAT we have chiefly to confider here is, That
the Jews, forgetting the mercies of the Lord, and
abufing the reft which he had granted them, returned
to their idolatry after the death of Zola and Jair ; .fo
that they worfhipped all the Gods of the neighbouring
nations; and forfook the Lord, and entirely rejected
his fervice. Thefe frequent relapfes fhew the prone-
nefs of the Jews to idolatry, and how neceflary it was
they fhould be afflicted, to heal their backflidings.
Men are very apt to forget themfelves when they en-
joy eafe and profperity, and to abufe thofe bleflings.
When the J/raelites had forfaken the Lord, he fuffered
their enemies to opprefs them, and have them in fub-
jeétion ; and even when they called unto him in their _
trouble, he refufed to hear their cry and to help them,
and fent them to the falfe gods whom they worfhipped ;
but at laft, moved with their calamities, and feeing
that they put away their idols, he again took pity on
them, and raifed them up a deliverer. This proceed-
ing of the Almighty with the Jews, leads us to con-
fider the juftice of God in chaftifing thofe who offend
him; and fhews, that the firft motions of repentance
which finners feel in their affli¢tion, are not always
fincere: for which reafon, God does not immediately
deliver them, nor pardon them, till he fees they are
truly humbled, and they give proof of the fincerity
of their repentance, by perfevering in prayer, and for-
faking their fins.
CHAP. XI.
1 this chapter begins the hiftory of Jephihah, who
was the ninth judge of J/rael. In this hiftory there
are three things moft obfervabie; namely, the manner
of his being made captain over J/rael; his war with
the Ammonites ; and his vow.
REF LEC-
206 JUDGES.
REFLECTIONS.
WE may here obferve, I. That although Jephthah
had been driven away, and ill ufed by ‘the men of
Gilead, yet he undertook to defend them, when de-
fired. Ii. Before he went againft the king of Ammon,
who made war upon Tfrael, he fent ambaffadors to
him twice to endeavour to divert him from his defign,
and to reprefent to him the juftice of their caufe.
This cool and prudent behaviour teaches us, that be-
fore we proceed to extremities, we fhould try all
gentler ways: an example which Chriftian princes
would do well to imitate. III. In the viétory that
Jephthah gained over the Ammonites, we fee that God,
though he is pleafed for a time to bear with kings who
are engaged in unjuft wars, punifhes them at laft.
IV. Jephthah’s vow was a mark of his zeal, and at the
fame time of his imprudence. His great grief at the
fight of his daughter, and what he did in confequence
of his vow, teaches to avoid rath vows, and to fulfil
the vows we do make, as far as lawfully we can. It
is not, however, neceffary to believe that Jephthah
facrificed his daughter, that is, burnt her, which
would have been a barbarous action, and odious in
the fight of God; but that he dantetrated or devoted —
her to the Lord, in fuch a manner that fhe never
married; which is the meaning of the expreffion,
She knew no man. Now the reafon why Jephthah ex-
prefied fo much concern at this was, becaufe as fhe
was his only child, he would be deprived of an op-
portunity of feeing any pofterity by her. Laftly, The
noble refolution and piety of Jephthah’s daughter,
who would not have her father expofed himfelf, or the -
people, to the divine vengeance, by breaking his vow,
is an example for us to facrifice our private intereft,
and all that is deareft to us, to the glory of God, and
the good of the public,
CHAP.
CHAP. XII, XIII. 207
CHAP. XIL.
I. JEPHTHAH being attacked by the Ephraimites,
makes war again{t them, and kills a great num-
ber of them, and when he had judged J/rael fix
years, he died. II. After his death, /bzan was the
tenth judge, Elon the eleventh, and Addon the twelfth.
REFLECTIONS.
THE defeat of the Ephraimites by Jephthah, was
a juft punifhment for their pride, in unjuftly declaring
war againft a man, to whom the //raelites in general
owed fo great obligation; an inftance of the juft
judgment of God on thofe who break the peace, and
attack others without a juft caufe. The account we
have at the end of the chapter, of God’s raifing up
other judges after the death of Jephthah, thews us his
forbearance and long-fuffering towards the L/raelites ;
fince, notwithftanding their frequent rebellions, he
fent them from time to time judges and captains to
govern, and deliver them from thofe that oppreffed
them.
CHAP. XIII.
rT HE Tfraelites being opprefied by the Philiftines,
God fends an angel to Manoah’s wife, and after-
wards to JJanoah himfelf, to promife them a fon who
fhould deliver Z/rae/. This promife the angel con-
firmed, by caufing fire from heaven to confume the
faerifice which M/anoah offered unto the Lord. Some
time after Samp/on was born, who became afterwards
the thirteenth judge of J/rael.
REFLECTIONS.
THE refle&tions to be made upon this chapter are
as follow: I. That God, in great mercy to his people,
caufed Samp/on to be born, at a time when they had
been enflayed by the Philiftines forty years. Il. That
| 3 the
$08 sae JUDGES.
the birth of Samp/on was miraculous; that an angel
foretold it to his mother, who was barren; and that
the promife of the angel was ratified by a fignal miracle,
fire from heaven having coniumed the facrifice -of
Manoah, Sampfon’s father: all which denoted, that
Sampfon fhould be a man raifed by God in a very ex-
traordinary manner. IILf. It appears by this hittory,
that Afanoah and his wife were both godly perfons ;
and that the fow which God gave them was a reward
of their piety. We may, laftly, obferve, that the
angel acquainted AZanoah and his wife, that the chlid
which was to be born fhould be dedicated to God by
the vow of a Nazarite; which fhewed, that God de-
figued Sampfon for great.things, and that whatever he
did in an extraerdinary manner, fhould proceed from
the ipirit of God.
CHAP. XIV.
TP HE facred hiftorian relates the marriage of Sampfon;
and the riddle he put forth upon the honey he.
found in the body of a lion which he had killed. This
hiftory is related, becaufe it was the beginning and oc-
cafion of the war that Samp/on had with the Phili/tinese
REFLECTIONS.
WE muft obferve upon the life of Samp/on in general, —
that though God made ufe of him for the deliverance
of the children of J/rael, yet he did feveral things
that are not to be imitated, and which are even to be
condemned. His marriage with a Philiftine woman
was againft the law of God; but God permitted it,
becaufe it gave Samp/fon an occafion to make war upon
the Philifiines. Thus God fuffers feveral things, for
wife ends beft known to himfelf, though he does not
approve the things themfelves. Laftly, it appears
clearly from this relation, that Samp/on’s great {crength,
and all that he did againft the PAi/i/iines, was owing. -
to a divine afiiftance.
CHAP.
CHAP. XV, XVI. 209
CHAR: .X%Vs.<
Ip SAMPSON, provoked becaufe his wife was given
to another perfon, burns the PAzli/tines corn,
and then defeats them. II. Being, after this, deli-
vered to the Philiffines, he breaks the bands which
they had tied him with, and kills a thoufand of them
with the jaw-bone of an afs; and being very thirfty,
God, by a miracle, quenched his thirft.
REFLECTIONS.
WE mutt obferve on this relation, that God fuf-
fered Samp/fon’s wife to be taken from him, and the
“houfe of his father-in-law to be burnt by the Phili/tines,
to give Sampfon an occafion to chaftife them, and
even kill great numbers of them: fo that what Samp/on
did out of a {pirit of revenge, proved a means, in the
hands of God, to bring down the pride and tyranny
of the Philiftines, who then opprefied the J/raelites.
The feveral events of this hiftory thew, that as long
as Sampfon kept the vow of a Nazarite, nothing could
hurt him; he was endued with extraordinary and
fupernatural ftrength, by which he broke the cords
they bound him with, and flew a thoufand Phi/iftines ;
and God hearkened fo far to his prayer, as by a
miracle to fupply him with water to quench his thirft.
But we fhall fee in the fequel, that he was deprived of
his ftrength, and of all thefe advantages, becaufe he
did not religioufly obferve his vow. However, thefe
extraordinary eventsavere fo difpenfed by Providence,
becaufe very proper to make a deep impreffion upon
the minds both of the J/raelités and Philiftines, and
lead them to acknowledge the power of the true God,
and look upon Samp/fon as an extraordinary perfon
raifed up to deliver J/rael.
CHAP. XVI.
I. SAMPSON carries away the gates of the city
Gaza. II, After this, a woman named Daliluh,
having prevailed upon him to difcover to her that his
VOL. I. x ftrength
210 ... JUDGES.
ftrength confifted in his hair, delivered him to the
Philiftines, who put out his eyes. III. Some time
after he pulled down the temple of Dagon, dettroyed
a great number of Philiffines, and perifhed himfelf
upon the fame occafion.
REFLECTIONS.
HERE we are again to obferve, that God was with
Sampfon whilft he kept the vow of a Nazarite ; but
that the caufe of his ruin was his love of women, and
in particular of Dalilah ; who by her artifice prevailed
upon him to tell her wherein his ftrength confifted ;
which Sampfon could not do without breaking his
vow, and expofing himfelf to the danger of lofing —
thofe great advantages which till then he enjoyed.
The lofs of Samp/fon’s ftrength, and the fhameful con-
dition he was reduced to by thofe very Philiftines,
_ who had been before under the greateft terror and
confternation upon his account, fhew plainly what
misfortunes men expofe themfelves to when they for-
fake God, and are not faithful in the difcharge of
thofe duties they are particularly called to ; and that
God forfakes thofe who give themfelves up to the in-
famous lufts of the flefh, and thofe that defpife the
gifts and graces they have received from him. It is
to be obferved, neverthelefs, that God again endued
Sampfon with fuch an extraordinary {trength, as en-
abled him to deftroy three thoufand Philiftines at his
death, to leffen the power of thofe idolatrous people.
Laftly, It muft be confidered, upon the whole hiftory
of Sampjon, that he did feveral aétions which were
very criminal; but that God makes ufe of what per-
fons he pleafes, even thofe who have not true piety,
in the execution of his defigns, which we have feveral
inftances of in holy writ. ‘Therefore the behaviour of
Sampfon, or any others mentioned in feripture, whofe
lives were irregular, is not to be imitated any farther
than it was right and agreeable to the will of God.
CHAP.
ee
CHAP. XVII, XVIII. 2il
CHAP. XVIL
MAN named JA%icah, caufed two idols to be
made, and appointed one of his fons to be their
prieft, till meeting with a Levite, he eftablifhed him
in the place of his fon. It is not, perhaps, poflible to
determine exaéily the time when what is related in
this chapter happened. It feeins to be beft referred to
the times following Jo/hua and the elders; when Phi-
neas, the fon of Kdeazar the high prieft, and grandfon
of Aaron, was living. See chap. xx.28.
REFLECTIONS,
I, IN this hiftory of Micah, we fee how exceedingly
the J/raelites were corrupted at that time, and that
they were exceedingly prone to idolatry ; fince Micah,
who profefied to ferve God, fet up in his houfe a par-
ticular worfhip, and that, too, fuperftitious and idvla-
trous. From whence we may learn, how dangerous
it is to forfake the worfhip which God has prefcribed
in his word; and that men cannot but go aftray when
they fet up ways of worthip of their own invention.
II. Micah’s great defire to have a Levite in his houfe,
and his opinion that God would blefs him for that
reafon, is worth our notice. For though this perfua-
fion was in him ill-grounded, becaufe he had fet up in
his family an idolatrous worfhip; we may, neverthe-
lefs, conclude from hence, that we cannot havé too
great aregard for the divine fervice, and the holy
miniftry, provided it be performed in its purity; and
that we ought to look upon this advantage as the
fource of all our happinefs.
CHAP. XVIII.
HE Jews of the tribe of Dan, being too much >
ftraitened in the country they inhabited, fent out
{pies to view the city of Lai/h, and took it afterwards,
having confulted the Lord by means of the Levite
P 2 that
912 ISD Es.
that was with JZicah, yom they took away with them
to be their prieft. |
REFLECTIONS
FOR the right underftanding Ke this chapter, and
that we may make a proper improvement of it, we
muft make thefe three reflections: I. That thofe of
the tribe of Dan juftly made war upon. the city of
Laifh, fince the inhabitants of that city were Canaan-
ites, whofe country God had given to the children of
Lfrael. II. That the Jews of the tribe of Dan, before
they proceeded to the execution of their defizn, con-
fulted the Lord by the means of a Levite, and defired
to have that Levite with them for their pr ‘eft. Though
thefe Jews finned in applying to a Levite who had fet
up an unlawful kind of worfhip; yet, we may learn
from hence, not to undertake any thing without exa-
mining whether our defigns are agreeable to the will
of the Almighty ; and to efteem, above all other things,
the advantage of ferving God publicly, provided we
do it in the mauner he himfelf has ordained. III.
We muft obferve on this relation, that although God
did not approve of the worfhip fet up by AZcah in his
houfe, becaufe it was mixed with idolatry ; yet he
vouchfafed to give fuccefs to thofe of the tribe of
‘Dan, that he might bring about the defigns of his
providence. But this tribe did not make fuch grateful
returns for their fuccefs as they ought, fince they con-
tinued this idolatrous worfhip among them. Lafily,
We fee by the whole of this chapter, that the Teibe
were in great diforder with refpeét to religion and mo-
‘vality. - And the faine is very manifeft likewife in the
following chapter.
CHAP. XIX.
HE fin of the inhabitants of Gibeah, in ravifhing
and killing the wife of a Levite ; which occafioned
all the. tribes of J/rae/ to make war upon the tribe of
Benjamin.
REFLEC*
———_
CHAP. XX. otg.
REFLECTIONS.
“THIS hiftory proves, that the inhabitants of Gibeak
were a fet of abandoned wretches, and that, in gene-
ral, there was great diforder and licentioufnels among
the children of Jfrael. This was chiefly owing to
the want of rulers who paid a ftriét regard to the law
of God, and their being fuffered every one to act
without controul, as he himfelf thought fit. Thofe
who have been fo happy as to know God, may grow
very diffulute and abandoned, when they forfake the
laws of religion and juttice, and are fuffered to do it
with impunity.
CHAP. XX.
I. "THE reft of the tribes make war upon the tribe
of Benjamin, becaufe they would not deliver up
the inhabitants of the town of Gibeah, who had been
guilty of ravifhing and murdering the wife of a Levite,
as mentioned in the preceding chapter. II. The iffue
of this war was, that the //raelites, after being twice
defeated, took Gibeah, and made a great flaughter of the
Benjamites, infomuch that that tribe was almoft intirely
deftroyed. |
REFLECTIONS.
I. THE refolution taken by the tribes of Z/rael to
make war upon Benjamin, becaufe that tribe refufed
to punifh the infamous action committed by the inha-
bitants of Gibeah, proves, that though the L/raelites
were very diffolute, yet there was {till among them
fome remains of zeal, and love of juftice. II. Let it
be obferved, that they did not declare war againft the
Benjamites, till they had firft called upon them to
punith the criminals. This cool and prudent condué&
thould’ teach Chriftians never to be hafty in fhewing
refentment, nor make ufe of fevere methods, till they
have tried what can be done by remonftrance and
gentler means. III, Let us confider, that although
God
214 > FODGES.
God approved of this war, and had determined to
chaftife the Benjamites, yet, becaufe the other tribes
were not innocent, he fuffered them to be twice de-
feated, to make them fenfible of their fins; and did
not grant them the viétory, till they had given marks
of their repentance by fafting and humiliation. Thofe
whom God is pleafed to give fuccefs to, and make ufe
of as inftruments for the chaftifement of others, are
often guilty themfelves, and have need to be chatftifed ;
and God does not difplay his ftrength, nor fulfil his
promifes, till men have fincerely humbled themfelves
before him. Laftly, What befel the Benjamites for
refufing to punifh the men of Gibeah for the horrid
crime committed among them, fhews, that the fins of
a. few perfons may become the fin of a whole people, -
and fometimes expofe a nation to great miferies, when
the guilty remain unpunifhed, and are even counte-
nanced by thofe who ought to reftrain vice and punith
the tranfgreffors.
CHAP. XXI.
[N this chapter we fee, I. The grief of the Z/raelites
" when they faw the tribe of Benjamin almoftt utterly
deftroyed. Ji, What they did to reftore the ruined
tribe. )
REFLECTIONS.
THE concern which the J/raelites. expreffed at the
havock made among their brethren of the tribe of
Benjamin, in their late defeat, fhould teach us never
to rejoice at any advantage we gain, when others
fuffer by it, though they fhould have brought the evil
upon themfelves by their own fault. This hiftory
does likewife inftruét us, never to give way to refent- —
ment, how juft foever it may appear, nor to chaftife
the guilty with too great feverity; left in our anger
we do what we may have reafon to. repent of after-
wards. This was the cafe with the J/raeli¢es, who,
inftead of ufing their victory over the Benjamites ed
moae=-
CHAP. XXI. 215
moderation, made too great a flaughter of them; and
when they perceived that one of the tribes of J/rael
was almoft extinét, were deeply concerned at it.
Laftly, As the [/raclites laboured to recover the tribe
of Benjamin, humanity and charity require us to con-
tribute all in our power to the relief and comfort of
the miferable, efpecially of our brethren, and when
the glory of God and the good of religion require
it at our hands. 3
The end of the Book of JUDGES.
THE
ARGUMENT.
This Book contains the hiftory of Ruth, a Moabitith
woman, who being a widow, came into the land of
Judah, where fhe married Boaz, the kinfman of her
firft hufband. This hiftory was committed to writing
because it ferves to fettle the genealogy of king David,
who was the grandjon of Boaz, and confequently that
of our Lord Jefus Chrift. It is not certain what
time the feveral circumftances of this hifiory were
tranfacied.
CHAP. I.
I, pe, aby named Elimelech, is forced’ by a famine
to leave the land of J/rael, and go into the —
country of AZoab, with his wife Naomi and his two _
fons. He there dies, and his fons marry two women
of Moab, and fome time after they died alfo. | I.
After their death, their mother Naomi, hearing that
the famine was at an end, returned into the land of
Lfrael with Ruth, one of her daughters-in-law, who |
would not leave her.
REFLEC-
“CHAP. IL. 917
REFLECTIONS after reading the chapter.
WHAT chiefly commands our attention in this
chapter, is the virtue and piety of Naomi; who, when
fhe had loft her hufband and her two fons in a ftrange
country, preferved a tender affe¢tion for her two
daughters-in-law, though they were women of .Woab ;
and bore with patience and refignation the feveral
affli€tions with which the Lord was pleafed to vifit her,
in the lofs of her hufband and her fons; and returned
into her own country as foon as fhe could, to worthip
God according to the law. The fentiments of Ruth
are likewife very remarkable, who would not leave
Naomi, and even declared fhe would embrace her reli-
gion, and worthip the God which fhe worfhipped.
This fhews, that this woman, though a AJoabite/s and
a ftranger, wasa woman of virtue, and had renounced
idolatry to ferve the true God. }
CHAP. II.
RU 'H, coming into the land of L/rael with Naomi,
her mother-in-law, at the time of harveft, goes and
gleans in the field of Boaz, the kinfman of her firft
hufband, who ufes her very kindly.
REFLECTIONS.
I. IN this chapter we fee, that Ruth and Naomi,
_ who were very poor, providentially came to the field
of Boaz, where they found provifion. ‘Thus God took
care for the fupport of thefe two women who trufted
in him. II, It appeareth from this chapter, that Boaz
fhewed particular kindnefs to Ruth, becaufe he had
been informed of her pious behaviour to her mother-
in-law, and of her earneft defire to be joined to the
people of God, which fhe fhewed in leaving the land
of her nativity. This isan evident proof that Boaz
himfelf was a man of virtue, and married Ruth after-
wards becaufe he had conceived an efteem for her.
And
218 : — RUTH.
And fince it was Ruth’s reputation which occafioned
thefe marks of kindnets from Boaz, we thould confider
Ruth's good fortune as a reward for her prudent beha-
viour, and an inftance of that bleffing from the Lord
which attends thofe who feek him, and _ particularly
thofe who faithfully difcharge their duty to their pa-
rents. Naomi too gave proof of her piety, in bleffing
the Lord for all the : good things fhe received from him,
and for fhowing mercy to her and her daughter-in-
law, as he had done to her hufband and her fons, who
were dead. Thus let us blefs God for all his mercies
vouchfafed to us, and receive them as the tokens of
his love. |
CHAP. III,
RUT 'H, inftru€ted by Naomi, her mother-in-law,
let Boaz know that it was his right to marry her, |
as he was a near kinfman to her deceafed hufband.
REFLECTIONS.
THOUGH the aétions of Ruth, fet forth in this
chapter, feems, at firft view, hardly confiftent with
decency: yet if we confider the fimplicity of thofe
times, it will appear at leaft excufeable : to which if we
add the virtuous chara€ler of the woman, the age of
Boaz, the manner of his addrefling her when he firft
perceived her, the teftimony he bore to her prudence ~
and good conduat, the public proceedings before the
wedding, and the feveral other circumftances of this
hiftory, there is not the leatt ground to fufpeét the
virtue of either of them: and therefore, as there was
nothing criminal in the whole tranfaction, fo there can
be nothing to countenance wickednefs and licenti-
oufnefs.
CHAP IV ge a
poz called the neareft relation of Llimelech, the
beepeed of Naomi, and afked him, whether he
Q would
CHAP. IV. 219
would muke ufe of his right of redemption, and pur-
chafe a field which had belonged to Edimelech, and
marry Ruth ; which he refufing to do, Boaz purchafed
jt, and married Ruch.
REFLECTIONS.
IT is to be obferved, that Boaz, before he took
Ruth to wife, applied to one who was more nearl
related to her than he, to know whether he would
make ufe of his right of redemption; and did not.
marry her until this man had refufed to do it. This
public proceeding before the judges, with all the
formalities ufual on the like occafion, proves the up-
rightnefs and purity of Boaz’s conduct. It appears
likewife from this hiftory, that the law given by God
for the prefervation and diftin€lion of families and in-
heritances was then obferved. Further, the reafon
‘why this marriage of Boaz with Ruth is fet down, is,
becaufe Boaz was the great grandfather of king David,
as we find by the genealogy at the end of this Book.
And fince Jefus Chrift our Lord defcended from king
David, it is plain that Ruth, who was a Moabite/s, is
reckoned among the anceftors of the Meffiah, as well
as Rahab the Canaanite ; which St. Matthew exprefsly
takes notice of in the firft chapter of his gofpel, where
he fets down the genealogy of Jefus Chrif. We
fhould confider, laftly, that God thought fit thefe two
women, who were ftrangers, fhould be united to his
people L/rael by marriage, to fhew that the Gentiles,
and ftrangers to the commonwealth of L/rael, thould
be one day received into covenant with him; which
accordingly came to pa{s after the coming of our Lord
Jefus Chrifi.
The end of the Book of RUTH.
THE
THE
FIRST BOOK
OF
S An My Gi TL.
ARGUMENT.
Ln the Firft Book of Samuel we fee the fiate and con-
dition of the people of Urael under the government of
Eli, who was the fourteenth judge; under that of
Samuel, who was the fifteenth and laft ; and under
the reign of Saul, who was the firft king of Urael.
CHAP. I.
[ this firft chapter is contained the hiftory of the
birth of Lfrael. I. Elkanah his father, and
Hannah his mother, going to Shiloh to worfhip there,
Hannah befought the Lord to give her a fon, and
promifed ta devote him to his fervice. II. Some time
after Samuel was born; and when he was weaned, his
mother carried him to Shiloh, to fulfl her vow; when
fhe prefented him to #/: the bigh prieft, and dedicated
him to God for his whole life.
REFLECTIONS after reading the chapter.
WE obferve in this chapter, I. That there was
fomething extraordinary in the birth of Samuel; as
his mother Hannah was barren, and obtained him by
; her
CHAP. II. 221
her prayers and vows; which fhewed that Samuel
would be a perfon raifed by God in an extraordinary
manner. II. We obferve the piety of that holy
woman, which appeared in her prayes to God in
Shiloh ; in her humble and refpectful anfwer to Li,
who accufed her of being drunk; in the vow fhe made
to dedicate the child to God; and in the care fhe
took to fulfil that vow, carrying the young child to
Shiloh. This is a noble example of piety and meek-
neis; which is particularly calculated to teach pa-
rents, and mothers efpecially, to bring up their chil-
dren in the fear of the Lord, and devote them to
his fervice. ILI. The birth of Samuel, which was the
effect of his mother’s prayers and. tears, fhews, that
God gracioufly accepts the prayers of thofe who fly
to bim in their affli€tions, and call upon him in the
uprightnefs and integrity of their hearts, and with
a pious intention. Laftly, The judgment which the
high prieft E/i paffed upon the mother of Samuel,
who thought fhe was drunk, is a warning to us, never
to judge rafhly of our neighbours, nor condemn them
only for fome things which may appear wrong; fince
‘we may chance to pronounce fome actions criminal,
_ which are not only innocent, but even well-pleafing to
God.
CHAP. I.
I. JN the firft part of this chapter, we have the
fong of Hannah, the mother of Samuel; where-
in fhe returns thanks to God for the birth of her fon.
II. In the fecond, we fee the irregular lives of the fons
of Eli; the weaknefs of their father, in neither re-
proving nor correéting them as he ought; and the
judgments of God denounced by the prophet upon
£li and his family.
REFLECTIONS,
THE fong of Hannah, the mother of Samuel, and
her public and folemn thankfgiving to God at Shiloh,
. are
299 | . I. SAMUEL.
are a new proof of her piety; and teach us to exprefs
our gratitude, and blefs the Lord when he grants us
any fignal favour. We learn particularly in this fong,
that providence over-rules all things ; that God con-
founds the proud; that he takes care of the weak and
afflicted who fear him; that be proteéts them, and
hears their prayers. This is a doétrine full of comfort
and confolation to good men, fupporting them in their
trials, and leading them to holinefs, and truft in God.
The account of the horrid impiety and facrilege of the
fons of Eli, fhould convince us; that the loofe and ©
evil lives of the minifters of religion, is the greateft of
all feandals; that nothing corrupts the people more,
or more certainly expofes them to the judgments of
God. The conduét of Eli next demands our ferious
attention; who, inftead of punifhing his fons as they
deferved, only gently reproved them; and therefore
God by his prophet declared, that, for this very thing,
his children and his pofterity fhould be deftroyed.
This very remarkable example fhould teach parents,
that indulging their children is a very great fin; that
God punifhes fuch over tender and indulgent parents
by the children themfelves ; and that it often occafions
the ruin and deftruétion of families. But this indul-
gence is particularly finful in perfons of a public cha- —
racter, and efpecially in church governors and magi-
ftrates, when they do not fupprefs vice and irregula-
rity, Oppofing it with becoming fteadinefs and refolu-
tion, to the utmoft of their power. God’s fharp re-
proof of Eli by the prophet, and the miferies which
foon after befel his children, and all the people, prove,
‘that great misfortunes are owing to this indulgence,
and that not only private perfons, but the public like-
wife, are thereby expofed to the divine vengeance. —
CHAP. Il.
I. GOD appears for the firft time to Samuel, who
was then a child, and gives him notice of the
ruin of Eli's houfe. IL. Samuel tells Eli what s
‘ai: ) ha
CITA P. ave 295
had revealed to him; who, when he heard it, fubmit-
ted with refignation to the will of the Lord.
REFLECTIONS.
THE inftruétions we receive from this chapter are,
I. That as God made himfelf known to Samuel when
he was very young, fo he delights to manifeft himfelf
to thofe that fear him: but particularly to beftow his
gifts and graces on thofe that devote themfeives to
him from their tender age. Il. That we, with Samuel,
fhould hearken to the voice of God, what way foever
he is pleafed to reveal himfelf to us; and fhould fay ©
always, like him, with all readinefs and humility,
Speak, Lord, for thy fercant heareth. 11. The beha-
viour of Samued, who at firft was afraid to tell Edi what
the Lord had faid unto him, but when he was called
upon todo it, concealed nothing from him, is a beau-
tiful example of modefty, and at the fame time of
courage and refolution. Let us be ever fo loth to
{peak difagreeable truths; yet when we are called to
it, neither fhame nor fear fhould hinder us from doing
it. IV. What God faid to Samuel, concerning the
ruin of Eli's houfe, proves, that thofe who do not fup- _.
prefs vice and immorality, without refpeét of perfons,
are guilty of a great fin, and often provoke the wrath
of God in fuch a manner, that nothing can prevent
his judgments. V. The anfwer which Eli made to
Samuel, faying, It is the Lord, let him do what feemeth
him good ; thews that Eli, though greatly in fault, had
however pious fentiments, and acknowledged the
juttice of God in punifhing him. Thus fhould we
fubmit in all things to the will of God with a perfeét
refignation, and humbly adore the righteousnefs of his
Judgments, efpecially when we have been wanting in
our duty.
CIIAP. IV.
I. (THE Zfraelites make war upon the Philiffines,
and are twice defeated ; and’ the fecond time
the
ere T. SAMUEL. —
the Philifiines made great flaughter among them, and
took the ark of the covenant, which they had brought
into the camp. II. The two fons of Ei, Hophni and
Phineas, perifhed in this war. £4, at hearing the
news, fell backwards and broke his neck; and the wife
of Phineas died alfo.
REFLECTIONS,
- THERE are two things chiefly to be obferved in
this chapter, I. That the defeat of the Z/raelites, the.
death of Eii’s fons, and of Ki himfelf, were proofs
of God's wrath againft the people of J/rae/, and the
family of Ed, and the completion of thofe threatnings
which had been denounced by God againft that prieft.
The threatnings of the Lord never fail to be executed ;
and fooner or later his judgments fall upon a guilty
people, upon families where vice prevails, and efpeci-
ally upon the minifters of religion who negleé their
duty, and difgrace their character by their irregular
lives. Il. What befel the J/raelites deferves a parti-
cular attention. When they were defeated the firft
time, they thought, that if they brought the ark into
the camp they fhould be conquerors. When the ark
came, they were filled with joy and confidence, and
the Philiftines were greatly alarmed. But this did
not prevent the //raelites from being again defeated ;
nay, God even permitted thofe idolatrous people to
take the ark, which was the moft exprefs token of his
prefence among his people. ‘To pretend to confidence
in God, when we are actually rebelling againft him,
is mere rafhnefs and hypocrify; for neither the cove-
nant of God, nor the figns and feals of his covenant,
ean fecure from divine vengeance thofe who provoke
him by their fins.
CiTAP. V,
"PoE Philiftines having placed the ark of the cove-
nant in the temple of their idol Dagon, that idol
was thrown down and breken in pieces ; and the P/i-
liftines
CHAP. VE. 225
liftines were fo tormented by a difeafe which God in-
fliéted upon them, and by mice, which laid wafte their
country, that after they bad carried the ark to feveral
places, they were forced at laft to fend it back to the
land of L/rael.
REFLECTIONS.
_WE moft confider here, that if the ark of the co-
venant was taken by the Philiftines, and even carried
into the temple of Dagon ; God permitted this ftrange
event, to fhew how much he was provoked againft the
Jfraelites, and at the fame time to give the Philiflines ©
in their own country proofs of his power. The idol
Dagon aétually fell, and was broke in pieces before the
ark; the Phili/tines were affliéted with a fore difeafe ;
and befides this, the mice made great havock in their
country. And as they had the ark carried to another
city, to fee whether the fame misfortunes would befal
them, God continued his hand heavy upon them. All
this happened to prevent the PAili/lines from infulting
the God of J/rael, becaufe they had taken his ark and
defeated his people; and to convince them, that the
gods they worfhipped were weak and dead idols, and
the God of J/rael the only true and almighty God.
Thus does God fecure his own glory: and if he fuffers
fometimes his enemies to get the better, and things to
fall out which feem to interfere with his glory, he atlaft
exerts his power to the confufion of thofe that offend
him, and to the honour of his holy name.
CHAP. VI.
I. "THE Philiftines fend back the ark of the covenant
into the land of Jfrael, that they might be deli-
vered from the plagues with which they were {mitten ;
and with it an offering, which was a memorial of what
had happened to them. IJ. The ark being brought to
Beth-/hemejh, God flew many of that place for touching
it, and prefuming to look into it. III. From Beth:
JShemefh the ark was fent to Kirjath-Jearim.
VOL. I, a) REFLEC-
a8. «<= =. «A SAMBRD
REFLECTIONS.
I. THE reading of this chapter thews, that. the
triumph of the PAilifimes was of a very fhort dura-
tion; fince God did not fuffer lis ark to ftay long
with them, and forced them to fend it back with an
offering ; which expreffed their dread of the God of»
Ffrael, and was a folemn acknowlédgement of his
power, and a memorial of the plagues with which he
had fniitten then. “Fhus did God confound the Phi-
fiflines, and made them much more fenfible of his
power, alter they bad taken the ark, than he would
have done if they had not’ taken it, and the J/raelites
had not been conquered. Even when God teems to
negle& his own glory, he in the end moft fignally and
remarkably feeures the interefts of it, and fooner or
later obliges his enemies to acknowledge his power.
If. We may learn, even from what the priefts of the
Philifiines faid tu that idolatrous people, to humble
ourfelves under the affliéting hand of God, and to
endeavour without delay to appeate his wrath, left if
we grow hardened under his correttions, they fall
heavier upon us, and we fink under them. IIT. It is
yemarkable, that the Philiflines refolved to put the
ark into a new cart, drawn by two milch-cows, and
Yet them go without guiding them either way. The
thought by this means to make another trial, whether
the evils that befel them came from God ; imagining,
that if the kine went the direét way to the land of
dfrael, that would be an argument that they bad been
finitten by the God of J/frael. God was pleated for
their greater conviction to accommodate himielf to
the neuen of thefe fuperftitrous people, and by the
uitervention of his providence, in a manner fuitable
to the advice of their priefts, manifefted his power as
they thought he ought to wanifeft it. IV. What
hefel the men of Lesh-fheme/hk for touching the-ark,
and looking into it, tended to produce reverence and
tear-in the //raelites ; and to make them fenfible, that
if the Lord returned to dwell among them, they fhould
take
eo a
t
ee |
CHAP. Vit. 997
take care not to provooke him to wrath, left his pre-
fence might become as fatal to them as it was to the
Philifiines. It is a great advantage to have God pre-
fent among us in the figns of his covenant, and
pledges of his grace and favour; but this engages us
_to reverence that holy and righteous God, leit by
offending him we expote ourfelves to his vengeance.
CHAP, VII.
I. SAMUEL exhorts the J/raelites to bé coriverted,
and to put away the idols from “among them 3
which they did, and at the fame time kept a folema
faft, II. After this they obtained a fignal viétory over
the Philiftines, by the interceffion of that prophet,
REFLECTIONS,
THE viétory gained by the people of I/rae/ over the
~~ Philiftines, after they had been reconciled to God
by humiliation, confeffion of fins, and fafting, and
had put away their idols, teaches us, that God is
always ready to be appeated, as foon as men fincerely
humble themfelves and forfake their fins. We fee
likewife in this hiftory, that the people, terrified at
the approach of the Phili/iines, had recourfe to the
interceflion of Samuel, who by his prayers and fa-
crifices obtained a miraculous viétory ; and that the
Philiftines, affrighted and difperfed by dreadful thun-
der, were fo defeated, that they never more affaulted
the people of J/rael while Samuel lived. The greateft
blefling any people can enjoy, is to have wife rulers,
and fuch as fear God; the prayers of good men, and
of the faithful fervants of God, are of great efficacy ;
and for their fakes God often fpares and bleffes a na-
tion. Laftly, the care that Samuel took to adminifter
juftice t6 the people, ought to be an example to judges
and magifirates; and induce them to difcharge the
duties of their office with the fame application, and
the fame integrity as ‘Samuel performed his all the
days of his life,
Q 2 CHAP,
S28 — T.-SAMUEL.
CHAP. VIII. :
J this chapter we have an account of the change in
~ the government of the people of //rael, occafioned
by the ill condué of the fons of Samuel. This people,
who had been governed till then by judges, raifed
up by God in an extraordinary manner, having
defired a king, God was difpleafed at the requett ;
however, he ordered Samuel to appoint one, after he
bad warned them of the evils that would befal them
under this government, and the treatment they fhould.
meet with from their kings. |
REFLECTIONS. .
THE account here given of the ill behaviour of the
fons of Samuel, fhews, I. That children born of godly
parents do not always tread in their tteps. II. That
- great evils befal a people, when thofe who have the
adminiftration of affairs aét unjaftly, and are cor-
rupted by bribes. LLL It mutt be obferved, that
_ though Samuel's fons abufed their power, yet the J/-
raelites were guilty of a great fin in afking a king;,
becaufe by this behaviour, they fhewed that they
chofe rather to be governed by a man, than to be
governed immediately by the Lord, as they had been
till that time. Such is the ingratitude and ufual blind-
nefs of men, who miftake the favours of God, and
are difgufted with them, and feek that which is to
their hurt. IV. When the //raelites perfifted in afk-
ing a king, God ordered Samuel to fet one over them ; .
but firft warned them by him of the many inconvenien- —
cies which would be the confequence of this change of
gevernment. God, in love to men, makes known to
them his will and their duty; and forewarns them of
ihe misfortunes they will bring upon themfelves by,
following the guidance of their own will rather than
his. But when they will not follow. his wholefome
councils, but are obftinately bent upon their own
refolutions, be binders them not. By sc Sih
; 10
CHAP) TX, X. 409
God permits many things which he does not approve
of; and men are always the autliors of all the evils
which, befal them. | ' *.
a
CHAP. IX.
THE hiftory of Saw/, the firft king of Zfrael, begins
here. » In this chapter: we fee upon what occation
Saul vifited the prophet Samuel, and how God reveale
to Samuel, that he was to anoint Saul king. a
REFLECTIONS. | y
THE chief obfervation we are to make here is, that
God, who permitted the people of J/rael to have a
king over them, did not leave them at liberty to take
whom they pleafed, but would give them one himfelf.
To this end he interpofed, by a very particular aét of
providence, in this event. Sau/, whiltt he was feek-
ing his father’s afles, applied himfelf to the prophet
Samuel; and God revealed to the prophet that Saud
was to be their king. ‘Thus God conduéted Saul to
Samuel, without either of them knowing what was to
come to pafs; that the eftablifhment of Sau/ might
appear to be the Lord’s doing, and the J/rae/ites might
know, that though they had finned in aiking a king,
God did, neverthelefs, take care of them. God dif-
pofes all things to bring about the execution of his
defigns, and brings them about by ways which men
think not of: his providence prefides over all things ;
and in particuiar, by him kings rule; and conte-
quently we ought to fubmit ourfelves to them.
CHAP.) |X.
SAMUEL anoints Sau/ king; and to convince him
that he was called by God to that office, he foretels
him of three things that fhould happen to. him.
II. Having affembled all the people at A/izpeh, hie
nominates and appoints Saud to be their king.
REFLEC=
REFLECTIONS.
WHAT is chiefly to be confidered on this chapter
is, that Samuel the prophet, to convince Saul that
God had chofen him to rule over his people, gave
him three figns; foretelling feveral remarkable things
that would happen to him, and particularly that he
fhould be infpired with the fpirit of God. Befides
this, God confirmed Saui’s call to the kingly office,
by caufing the lot to fall on him; after, which he was
publicly declared king in the prefence of all the people.
All thefe ftrange things came to pais, that Sau/, who
could hardly believe God would make him king over
his people, might be fully perfuaded of the truth of
it, and no longer doubt of the divine affiftance; and
that all the people might know that God had fet him
everthem. So that in hts hiftory we fee vifible marks
of the goodnefs of the Lord to the Z/raelites, and to
Saul, as well as a proof of God’s omnifcience, and
of his fovereign power in difpofing all events. It is
likewife to be obferved in what happened to Sau/, that
‘when God calls any one, he grants him all neceflary
gifts for the difcharge of the duties of bis calling ;
and that if Sau? had not fallen into difobedience, he
would haye continually enjoyed the divine favour and
benedi€tion. Thus it is with all thofe who are called
by God, and prevented by his grace ; they haye it in
their power to fecure and preferve the great privileges
they enjoy; and if they lofe them, it is becaufe they
rfevere not, but abufe the grace of God, and dii-
vbey the heavenly call. :
CHAP. XI.
| "PHERE are two parts in this chapter. 1. An ac-
count of Sazil’s defeat of the Ammonites. 1. His
clemency towards thofe that would not own him for
king,
REFLEC
CHAP. XI. 23)
REFLECTIONS.
THERE are three refleétions to be made on this
chapter: I. That as the king of the Ammonites had
unjuftly attacked the children of Jjrae/, and impofed
on them the moft thameful and barbarous gonditious ;
God punifhed the baughtinets and cruelty of that
prince, and preved that his providence humbles the
proud, and thofe who oppreis others. Il. That the
- beginning of Saul’s reign was very bappy and glorious ;
fince God made ule of him to dettroy the Ammonites,
and deliver the men of Jube/h, who were reduced to
the utmoft extremity. This fhews that God would
have continued to ble{s this prince aud his people, if
they had not rendered themfelves unworthy of his
protection by their rebellion. ILI. The moderation
and clemency of Saui, in not fuffering certain perfons
to be put to death who had at firft refufed to own
him for king, proves that Saw/ had at that time good
notions, but that he did not always retain them.
However, this example fhould teach every body, and
particularly thofe in authority, to avoid refentment
and revenge, and to pardon the offences that have
been committed againft them.
| CHAP. XII.
I, SAMUEL being old, refigns the office of judge
into the hands of the king and the people, fo-
Jemnly protefting his integrity in the difcharge of it.
II. He reproaches the people with the fin they had
committed in afking a king; and works a miracle
which fills them all with terror and afionifhment :
after which he encourages them to ferve God, and to
perfeyere’in obeying him.
REFLECTIONS.
_L. THE protetiativns made by Samuel, in the pre-
fence of king Saw/ and the people, teaches judges and
magilirates with what integrity and difinterettednets
| they
939 1 SAMUEL.
they ought to behave themfelves in the exercife of
their office; and that thofe that do not juftice, and
who take bribes, are obliged to make reftitution, and
to remedy, as much as pofiible, all their unjuft deal- _
ings. But the example of Samuel thews, that thofe
judges, who have con{cientioufly difcharged their duty,
enjoy great comfort and fatisfaétion when they are
going to give an account to God, the righteous judge
of their adminiftration. IL. What Samuel faid to the
— Lfraelites on this occafion deferves our attention, when
he reprefents to them the mercies they and their
fathers had received from the hands of the Almighty,
and their abufe of them; that notwithftanding their
frequent rebellions, and the fin they had lately com-
mitted in defiring a king, God had borne with them,
and delivered them ont of many dangers, and was
{till ready to blefs them and their king, provided they
did not again proyoke bim by their fom Tn all which
we have very conyincing proofs of the infinite good-
nefs of the Lard towards men, and of his wonderful |
patience and long-fuffering ; and let us confider what
foul ingratitude it would be in us, if, after we have
received from him favours much more excellent than
thofe conferred on the children of Lfrael, we fhould
fall into rebellion and difobedience. ILI. Samuel faid
to the children of J/rael, that if they would ferve
God faithfully he would proteét them; but if they
finned againft him, he would deftroy both them and
their king. Which teaches us, that ftates, where
religion and juftice flourith and abound, are bleffed of
God: but that he neyer fails to punith princes and
people who provoke him by their fins. IV. We ob-
ferve Samuel's great tendernefs and affettion for the
people. After ‘he had been a long time their prophet
and judge, he declared he never would, as Jong as he
lived, ceafe to pray for them, and fhew them the right
way. ‘This grave and affecting difcourfe of the pro-
phet, expreffes the fentiments of all faithful paftors
and good magiftrates, who have the mott tender affec-
tion for thofe committed to their truft, pray for them
conunually,
CHAP. XIll. 233
‘eontinually, and never grow tired of fhewing them
the true and the right way, which they mutt take to
be happy. Ae
CHAP, XIII
I. JONATHAN, the fon of Saul, having {mote
the garrifon of the P/ilifines, they declared war
againft the J/raelites. Il. Saul offers a facrifice at
Gilgal, without ftaying for Samuel; which he was
feverely reprimanded for by that prophet, who declared
to him that his kingdom would not laft.
REFLECTIONS.
WE fee in this chapter, that as God had promifed
to deliver his people from the Phili/tines by the hand
of Saul, he fuffered the war to break out again be-
tween them. At the beginning of this war Saud and
his fubje€ts were much alarmed; but God granted
them a victory by Jonathan, the fon of Saud. But
what we are chietly to obferve here is, the a€tion of
king Saud, who would offer a facrifice without ftaying
for the prophet Samuel. Now though this aétion does
not appear at firft fight very criminal, and Saud even
attempted to excufe it, the judgment which God, who
knew Sazui’s heart, paffed upon it, and the punifhment
that Samue/ denounced againft it, fhew, that that
prince offered the facrifice, not only through an in-
difcreet hafte, but likewife out of a principle of de-
fiance and rebellion againft the commandment of God,
Samuel having exprefsly forbidden him to facritice till
he came; befides, that this proceeding of Saud night
have been of bad confequence, and an ill precedent
for the people. God would have us always to adhere
inviolably to what he commands, and not to depart
from it upon any pretence whatever; we muft never
feek excufes, nor make ufe of any pleas, when God
commands; fince nothing provokes the Lord. more
than the difobeying his orders. Moreover, the reject-
ing of Saud thews, that thofe whom God has chofen,
cs and
234 . L-SAMUEL:
and to whom he has granted particular favours, and
who have made a good beginning, may lofe all thofe
advantages, if they render themfelves unworthy of
them, and may be at laft rejected by God as Saul was;
which ought to keep even thofe who have piety and
zeal, continually within the bounds of humility and
‘fear. |
CHAP. XIV.
I. JONATHAN attacks a garrifon of the Philif-
tines, puts all their army to flight, and gains the
vigtory over them. II. Sau/, purfuing the Philifiines,
caufes all the people to take an oath that they would
eat nothing till the evening; but Jonathan, being
ignorant of the oath, eat fome honey in a foreft; for
which reafon his father Saud would have put him to
death, but the people hindered him.
REFLECTIONS.
WE are here to obferve, I. The courage and piety
of Jonathan, who refolved to attack the Philiftines ;
but before he put his defign in execution, he gave
himfelf a fign, by which he was to judge whether the
Lord would give him fuccefs. II. The fuccefs that
God gave to his enterprize fhewed, that this prince
and his enterprize were acceptable to God ; the defeat
of the garrifon, and the earthquake, putting the Phi-
liftines into fuch confternation and diforder, that they
flew one another, and the J/raelites made a great
flaughter among them. ‘Though god was provoked
againft Saul, he was pleafed, notwithftanding, to grant
him this victory over the idolators, and upon that
occafion to deliver the people of J/rael by the means
of Jonathan, who was a virtuous prince, and one
‘that feared God. God fometimes grants his favours
to perfons that are unworthy of them; not for their
fakes, but for his own glory, and for the love he bears
to thefe that fear him. ‘The oath which Sau/ made
his army take, not to eat any thing all that day,
| fugeetis
CHAP. Xv. 235
fuggefts to us thefe four refle€tions; I. That this oath
was taken rafhly, and had like to have been attended
with fatal confequences; which fhews, that we ought
carefully to avoid rafh and inconfiderate vows and
oaths. I[. The fecond obfervation is, that God gave
no anfwer to Saul when he confulted him, and per-
mitted Jonathan, who had not taken the oath, and
was innocent, to be difcovered by lot; to make Saul
fenfible of his fin in making the people take a rath
oath, and to fhew how much an oath ought to be
refpeéied and ftriétly to be obferyed. Il. We may
take notice of the condué& of Seu/, who though dii-
obedient to the commands of God, yet fhewed a great
zeal in forbidding the people to eat of the blood, and
even ordering his fon Jonathan to be put to death.
This is the charatter of hypocrites, who judge feverely
of others, and appear very zealous for the glory of
God in fome things; but do not judge and condemn
themfelves, and in things of greater importance break
the commandments of the Lord.. Laftly, God de-
livered Jonathan, and, after he had made him his in-
‘ftrument to deftroy the Philifiines, did not fuffer him
to be put to death. This fhews, that we fhould never
condemn the innocent, nor commit any other aét of
injuftice, under the pretence of vows or oaths, or
any other confideration, but fhould rather defend an
proteét innocence upon all occafions. |
CHAP. XV.
AUL making war upon the Amalekites, {pares
Avgag, their king, and the beft part of the {poil
againft the exprefs order of the Lord; whereupon
Samuel, without regarding Saul’s excufes, declares to
him that God had rejeéted him; and then ordered
Agag to be put to death, and went away to Ramah,
without ever feeing Saul any more.
REFLECTIONS.
_ THERE are feveral things of great importance to
be confidered on the hiftory that is related in this
1 ; chapter,
236 - I SAMUEL.
chapter. 1. The fiift concerns the fin of Saul; who,
contrary to the order of God, fpared the king of the
Amalekites, and the beft of the {poil ; and the manner
in which Samuel rebuked that prince for his difobe-
dience. From hence we learn, that it.is never lawful
to explain the commandments of God according to
our own fancies, nor to omit the leaft part of them
upon any pretence ; but that we muft obey, in fimpli-
city of heart, all that God commands us, without
feeking for reafons to difpenfe with them. Saul at-
tempted to excufe himfelf, faying, that he had obeyed
the commands of God, and pleading his intention to
honour God by facrificing the beafts that he had
fpared. But the prophet Tejected all thefe excufes,
and cenfured him very much for his difobedience,
There is no excufe can juitify us in the violation of
God’s command, made known to us in a clear and
exprefs manner. This teaches us likewife, that it is
in vain to pretend to honour God, when we depart
from what he has commanded ; that God does not
regard the external homage we rendee bim,. whatever
appearance of zeal it may carry with it, w hen we do
not obey him; that obedience is better than facrifice ;
and that itis a finas great as idolatry to rebel againtt
his word. III. Weare to obferve, that Saul, ter tified
at the fharp reproofs and denunciations of Samuel,
earneftly entreated him to intercede for him, that his
fin might be pardoned, and to ftay with him. But
God was not moved with his exprefiions of repentance,
becaufe his repentance was not fincere, and the fear
of being deprived of his kingdom, and falling into
difgrace with the people, were his chief motives. For
this reafon Samuel infifted upon it that God had re-
jeéted him,» and would never fee him any more.» The
_ forrow of the wicked is not always true FepentaHed! it
is often nothing. but a worldly forrow; and therefore
God, who knows the heart, difregards it and forfakes
them when the meafure of their iniquity is full.
CHAP.
CHAP. XVI 837
CHAP. XVI.
I. (THE prophet Samuel anoints David king over
the people of J/rael. II. Saul being troubled
by an evil fpirit, David was fent for to relieve him. |
REFLECTIONS.
THERE are two remarkable events in this chapter :
The firft is the choice God made of David to be king ;
upon which we are to confider two things: one 1s,
that God ordered the fame prophet to anoint him that
had anointed Sau/; that it might not be in the leaft
doubted but David was called to the kingdom as Saud
had been; the other is, that though David was the
youngeft of the fons of Jefe, God caufed him to be
anointed by Samuel, becauie he was a man after his
own heart, and took him from his fheep to ‘fet him
upona throne. The inftructigns we receive from hence ©
is, that God makes choice of thofe who have a good
and upright heart; and, as the prophet Samuel fays,
that the Lord does not fee as man feeth ; that man look-
eth upon the outward appearance, but the Lord looketh
on the heart. ‘The other event related in this chapter
is, that God permitted Sau/ to be troubled with an
evil f{pirit, that is, by a difmal melancholy; and that
David, on the contrary, was filled with the fpirit of
God; and that God even made ufe of David to re- ©
lieve Sau/ when the fit came upon him. By this
means providence prepared the way for David's eleva-
tion to the throne, making him agreeable at the court
of Saul. Laftly, The example of Saul, who, after he
had received the fpirit of God, was given up to. an
evil one, reprefents the {tate of thofe who render them-
felves unworthy of the grace of God: they are deprived
of it, and reduced to a condition {till more wretched ;
as our Lord has faid in the gofpel, The unclean /pirit
enters again into them, and their lajt fiate becomes
worse than the firft.
CHAP.
238 _ I, SAMUEL.
. CHAP. XVII.
1. (PHE Philiftines make war upon the Dfraelites,
and a giant named Goliath defies the people of
Tfrael, and challenges any one that would dare to fight
_ with him; which no body had courage to attempt.
I]. At laft, David, trufting in the divine affiftance,
offers to fight with. Goliath, and flays him; and the
J/raelites obtain a great victory over the Philiftines.
REFLECTIONS.
WE mutt obferve here, I. That God fuffered the
Philifiines to declare war againft the Z/raelites, and
Goliath to threaten and infult them; that David
might have an opportunity to make himfelf known,
and to deliver the people of Z/rae/. II. That none
_of the people durft fight with Goliath, which ferved to
enhance the courage of David, and the glory of his
victory. III. That David himfelf was not at firft
concerned in the war, and only went to the army by
accident, his father fending him to enquire after his
brethren. In all this the particular hand of provi-
dence is vifible, which thus difpofed circumftances for
the exaltation of David, when he thought nothing of
it; and from the way of life he had till then been en-
gaged in, made him the deliverer of his people, and
afterwards their king. IV. We muft admire the refo-
lution and courage of David, who offered to engage
Goliath, without being terrified by his threatnings, or
difcouraged by his own brethren; and above all, his
great truft in God, whote affiftance he had already
experienced. Laftly, Davzd’s wonderful fuccefs in a
particular manner engages our attention; fince with
no other weapon than a fling he flew the giant, and
obtained a glorious victory over the Philiftines. . In
all which it vifibly appears, that God affilted David in
an extraordinary manner, and at the fame, that he
was pleafed to vindicate his own honour, which
Goliath had attacked, and make thofe pi, tong
@/7) fible,
CHAP. XVIII. 239
fible, after a very fignal manner, that he was the
Almighty God. Thus alfo we fee how God helps
thofe that truft in him, and makes ufe of means in
appearance very weak to bring down the pride of the
wicked, and to deftroy the powers which feem the
moft formidable.
CHAP. XVHI.
E fee here, I. The ftriét friendfhip between Jona-
than the fon of Saul, and David. IL. David's
great reputation at Saul's court, and the acclamations
of the people after he had flain Goliath, and thereby
vanquithed the Philiftines. LLL. Saul’s jealoufy on
this account, which made him attempt to kill David,
and endeavoured to make him fall into the hands of
the Philiftines, by promifing to give him his daughter
in marriage. Laftly, The marriage of David with
Michal, one of the daughters of Sau/.
4
REFLECTIONS. —
I. IN Jonathan the fon of Saul, and in David, we
have an extraordinary inftance of a tender and fincere
friendfhip; and this example. is the more furprizing,
as Jonathan might expe& to reign after bis father Saul,
and yet fet his whole heart and efteem upon David,
without any regard to his private intereft. A friend-
fhip is eafily contraéted between difinterefted and
virtuous perfons, and men of virtue and religion are
always defirous to be united to fuch as are like them-
felves. II. We fee that not only Jonathan, but all
the people had conceived an high efteem for David ;
which appeared on their acclamationsafter his victory ;
which was fo ordered by providence, to difpofe the
Ifraelites to fubmit themfelves one day to David. HT
Saul was extremely jealous of David, and conceived
fo violent a hatred againft him, that he attempted to
kill him: And when he found he could not fucceed
in taking away his life: by his own hand, he endea-
voured to make him fall by the hands of the Phzlzffines,
promifing
240 _ "I. SAMUEL.
promifing to give him in marriage his eldeft daughter,
and afterwards his fecond daughter, upon condition
he would make war upon thofe enemies of God's peo-
ple, and kill a certain number of them. This whole
proceeding proves Saul’s extreme wickednefs, and that
he was artful, treacherous, and cruel; but from hence
we learn likewile, that amidft all the fuccets David
met with, providence prepared crofles, that were to
ferve him for a trial. 1V. This hiftory thews, that
notwithftanding all that Saud did to deftroy David, he
was forced to give him his daughter Michal; that
God bleffed David every day with fome new fuccets 5
and the fnares Sau/ laid for him turned to his own
confufion and to David's glory, and ferved to endear
him more and more-to the people. Thus we fee that
nothing can hurt thofe whom God loves; that he
always watches over them for good; and all that the
wicked undertake againft them turns to. their good
and advantage.
7 CHAP. XIX.
i TONATHAN endeavours to pacify king Saul
his father, who was exafperated againft David, |
aid prevails upon him to fend for him again. IL.
But a little afterwards Sau/ attempted again to kill
David, which obliged his wife Michal to convey him
away. III. He flies to the prophet Samuel, where he
is purfued by the meflengers of Saul, and by Saut
himfelf, but is wonderfully “preferved by God.
REFLECTIONS.
JONATHAN gave noble proofs of his friendfhip
for David, and of his virtue, when he ufed his utmoft
endeavours to pacify his father, and {pake with fo much
refpect and refolution in behalf of his fr iend, to recon-
cile his father to him. By this means he difcharged
his duty to his friend, and at the fame time to his
father, by infpiring him with more juft fentiments.
Thus ought we to take the part of the innocent, when
perfe-
CHAP. XX. $4)
perfecuted unjuftly, never to be backward in our good
offices towards others, and to us all means to appeafe
thofe that areenraged. The proceeding of Saud with
David is ati atgument of a very corrupt heart; fince,
though he had promifed, even with an oath, not to
hurt him, he conceived a new averfion againft him,
after he had conquered the Phili/tines a fecoud time,
and 'would have taken away his life. Perfons who
are arrived, like Saud, to a cettain pitch of wickednefs,
and are poffeffed with a fpirit of hatred and jealoufy,
feldom return to more reafonable fentiments; and
though they fometimes appear to be mucli altered,
and grown mild, and inclined to forgive, their wicked
temper foon fhews itfelf. However, Sau?, with all his
malice, could not hurt David, and though he fent
men to take him in his own houfe, God fecured him
again from the danger that threatened him, by the
means of his wite AZichal. And when Saul himfelf
purfued him to Ramah, the fpirit of God came upon
him, and he returned without doing him any injury.
God has many ways to proteét the righteous and in-
nocent; fometimes he ftops the proceedings of the
wicked againft good men by calming their paffions,
and fometimes by depriving them of the means, and
even altering their will to hurt his children. This is
a powerful motive to the faithful to hope in God, and
confide in his affiftance in all ftates and conditions.
David gives thanks to God for his deliverance in the
fifty-ninth Pfalm.
CHAP. XX.
I. J)AVID being obliged to fly, complains to Jona:
than of the injuttice of Saul his fathers and
Jonathan promifes him to difcover the fentiments of
Saul, and to make them known to him by a fign whic)
they agreed upon. Il. Jonathan having found that
his father was bent upon deftroying David, lets him
know it; and they give each other new proofs of their
affection, vowing perpetual friendfhip; and then, full
of the deepett forrow, take their leaye.
VOL. I. R REFLEC--
et
242 _ SAMUEL.
REFLECTIONS.
‘IN this chapter, the friendfhip between Jonathan
ne sand, David is the chief thing to be confidered. Jona-
. than made another attempt to cure his father of his
> unjuft hatred againft David; and though his father
-. reprefented to him that. he would never come to the
» crown if David lived, he had no regard to his own
“intereft, but continued to fpeak in behalf of David ;
till at. length, perceiving that Sau’ could not be paci-
-:fied, and that his hatred. and malice againft David
rather. increafed, he warned him of the “danger that
»: threatened him, and took his leave of him, after they
chad renewed their vows of eternal friendthip, and fhed
»-many tears. In this hiftory we fee whatare the duties -
+ and effects of true friendfhip. Here we learn, that
true friends are a treafure that cannot be too highly
‘valued; and even after their death their memory
)fhould. be dear to us, and that our affeétion fhould
‘extend to their pofterity, as David's did to Alephibo-
‘fheth, the fon of Jonathan. From what pafied be-
‘tween Jonathan and David, it appears that Jonathan
‘was perfuaded David would one day fit upon the throne;
and-yet he was not in the leaft jealous of him, beeaufe
he knew it was the will of God. ‘Thefe fentiments
of Jonathan exprefs the greatnefs of his foul and give
proof of his piety. -True and. folid friendthip is
founded upon virtue, and inftead of being jealous of
the advantages of our friends, makes their happinefs
our joy and fatisfaétion. Let. us obferve, lafily, that
Saul, inftead of growing cool, and hearkening to the
wife remonftrances of Jonathan, was the more enraged, . —
and even went fo far as to attempt to kill him. ‘Thus
this prince grew worfe and worfe; which is generally
the cafe of thofe who forfake God, and give themfelves
up to their unruly pafiions,
ot Hod bos Giles : CHAP.
CHAP. XXI, XXII. $43
Ta oi cleaner GAP rok She;2, 1c
a! D4 VID flies to Nob to Abimelech, the prieft,
h who gave him of the fhew-bread, and the
{word of Goliath. II. After this, he retreats to Achi/h,
king of the Philiflines, where, being known, he coun-.,
terteited madnets to fave his life.
REFLECTIONS,
HERE begins the hiftory of the perfecutions and
afflictions to which David was expoted after he had
retired from the court of Sau/, and by which God was
pleafed to try him before he afcended the throne.
There are two things to be confidered upon David's
flight to Abimelech, the prieft; one is, that God took
care of David, and gave him affiftance in his banith-
ment: the other is a remark made by our Lord in the
gofpel, upon Abimelech’s giving David the fhew-bread,
which the priefts only had a right to eat of. From
this example Je/us Chrift inferred, that the ceremonial
laws were not of fo great importance, but they might
be difpenfed with in cafes of neceflity. David’s
counterfeiting madnefs, when he was difcovered by
the Philiftines in the city of Gath, muft be confidered
as a weaknefs not altogether. free from fin; fince
David thewed thereby that he did not fufficiently de-
pend upon the promifes of the Lord. This is a warn-
ing to us, never to have recourfe to evil means, and —
to do nothing unworthy of our charaéter to deliver
ourfelves from the dangers which threaten us. How-
ever, though this means David made ufe of was not
right, yet God permitted it to fucceed; which fhews,
that he in mercy bears with the infirmities of thofe
who fear him. The thirty-fourth Pfalm was compofed
on this occafion, and fo was the fifty-fixth. *
CHAP. XXII.
I, [41D retreats to the cave of Adullam; from
whence he goes to the king of JZeab, and after-
RQ wards
QAM +) Ino SAMUEE.
wards into the.land of Judah. II. Doeg accufes
Abimelech before Saul, for giving victuals to David
and his men ; which occafioned the death of Abimelech)
and of fourfcore and five priefts, and the deftruétion of
the town of Nob, where Abimelech dwelt.
REFLECTIONS.
IN this, as well as fome of the preceding and fol-
lowing chapters, we behold David a fugitive, and
forced to wander fron» place to place ; but wherever
he goes, we fee him guided and aflifted by his almighty ~
Detender. But what we are here chiefly to obferve
is, the wicked action of Doeg, who by his falfe reports
occafioned Saud to put dbimelech and eighty-five
priefts todeath, and to put the city of Nod to the fword :_
on which we. fhould make the following refleétions ;
{. That great evils are occafioned by calumny and
falfe reports; that therefore, none can have too great
a horror and averfion to this fin, and that the great,
in particular, fhould be cautious how they give ear to
flanderers and flatterers. IT. That Saud, giving credit
to Doeg’s accufation, condemned Adbimelech and the
other priefis to death, without hearing what they had
to fay in their juftification, or paying the leaft regard
to their character: another inftance of his impiety.
and injuftice. II, That, as Saui’s guards refufed .to_.
kill the priefts, we ought not to obey princes, when
their commands are evidently contrary to juftice and
religion. IV. The fourth, refle€lion regards this
wickednefs.and cruelty of Doeg, who, when he had
prejudiced Saul againft the innocent, and found his
guards refufed to lay their hands on the Lord’s mini-
fters, flew them himfelf. Such is the charaéter of
wicked men and detraétors; they ftick at nothing,
and by their falfe accufations lay themfelves under a
fatal neceflity of doing every thing to fupport their
calumnies, and deftroy the innocent. V. It is to be
remarked, that Abimelech had done nothing in the
leaft degree criminal, and yet it coft him and the reft
of the priefts their lives. God for wife reafons fome-
times
Pee pea i
CHAP. XXIII. 245
times fuffer's the innocent to be oppreffed ; but in this
particular event, we fee God's denunciations againft
fli the high prieft and his pofterity accomplithed ;
as Abimelech was of that family. Laftly, It is evident
that David was very fenfibly affeéted with this misfor-
tune, which he had been the innocent oecafion of;
and his kind reception of Abiathar, the fon of Abi-
melech, was a fign that David bad a tender heart,
and is a leffon to us, to be concerned for thofe to
whom any evil happens, élpecially when we have been
the oceafion of it. To the reading of this chapter
we muft add that of the fiftv-fecond P/alm, where
David exprefles his deteftation of this aétion of Deeg,
and denounces the judgments of God againtt him,
CHAP. XXIII,
I. J)AVID delivers the city of Kerlah ; and being
warned thatthe inhabitants of that town would
deliver him to Sau/, he retreats to the wildernefs of
Ziph, where he had another interview with Jonathan.
Il. Sau/ having notice that he was there, purfued
him, and fhut him up fo clofely, that he would have
taken him, if be had not been obliged to return
quickly, upon the Philjftines inyading the land of
Lfrael, ;
REFLECTIONS,
THE circumftances we are to confider in this
hiftory are the following : I. That God was every
where with David, even when perfecuted and a fugi-
tive, fince he made ufe of bim to deliver Keilah from
Philifiines. V1. That David, fearing the inhabitants
of Keilah would deliver him into the hands of Sau,
afked counfel of God; who anfwered, that they would
deliver him. This particular is very remarkable, and
clearly proves, that God knows what men will do,
even before the defign is formed. IIJ. It mutt be
remarked, in the third place, that David having re-
treated to Ziph, and the inhabitants of the place in-
forming
» 246 I. SAMUEL
forming Saul jof it, he.would have been taken; if Saul
had not been obliged to return haftily to defend: his
own country againit the Philifiines. David was no
where fecure from danger; but every where met with
perions who either perfecuted or betrayed him. This
is often the condition of thofe whom God loves; but
Providence procures them unforefeen. deliverances,
and when they think their ruin inevitable, he delivers ~ -
them in a way they little think of; as David experi- ©
enced on this occafion. ‘Thus God preferves his chil-
dren, fometimes by forewarning them of the dangers’
that threaten them, and fometimes by throwing ob-
ftacles in the way of their enemies, to hinder them
from executing their cruel and unjuft defigns. God
was pleafed to put David upon divers trials, before he
fet him on the throne, to make him more humble and
more obfervant of his duty, as he himfelf owns in
his Pfalms ; where he fays, “ That it was good for him
that he had been affiiéted,” and where he fo often praifes
the Lord for happily delivering him from all his
troubles. In the fifty-fourth P/alm, we may fee what
fentiments the deliverance God vouchfafed David at
this time raifed in his breaft.
CHAP. XXIV.
‘AUL purfuing David to the wildernefs of Engedi,
entered into a cave, where David had an oppor-
tunity to take away his life, but would not do it; .
which when Sau/ perceived, he acknowledged David’s
innocence, and blefied him, and made hini {wear he
would not deftroy his pofterity.
REFLECTIONS.
THE hiftory related in this chapter fets before us a
furprifing inftance of mildnefs and moderation. David
had it in his power to kill Saw, -his cruel and unjutt
perfecutor, and did not do it; he would not even
fuffer his people to do him any harm, and {poke to
him with all the humility and refpeé imaginable. “
| goo
CHAP: XXV1i 247°
good man never delivers himfelf by unlawful means ;
but ufes even thofe who do him the greateft: mifchief
with meekneis and gentlenefs, and inftead of revenging
himfelf, returns all the good he can forevil. . It is
remarkable that Saw/, notwithftanding the hatred ‘he
bore to David, was {o affeéted with his treatment, that
he wept, and was even forced to blefs him, and to
own that David was more righteous than he, and to
declare openly that God would reward his virtue, and
make him king. A mild, prudent, and. gentle be- -
haviour, is of great efficacy in pacifying thofe who
are the moft prejudiced againft us, and by humbling.
ourfelves we foften the hardeft hearts. This ought to
induce us the more to the praétice of. thofe virtues,
which befides are fo conformable to our. calling and
duty as Chriftians, and which Je/us Chrif? our'bleffed
Redeemer has {o exprefsly recommended to us, both
by his precepts and example. However, obferve Saul
foon changed his fentiments, and again perfecuted
David. The wicked are fometimes moved with a fenfe.
of their guilt, and confefs their faults ; but they quickly
return to their former fentiments, and harden them-
felves in their wickednefs. |
CHAP. XXV:
N account of the death of the prophet Samuel,
and of the brutifh manner in which Nadal received
the people fent to him by David; which made David
vow the deftruétion of Nabal’s houfe; but he was
pacified by Abigail, the wife of Nabal, whom he
married after his death. h | Peg
' REFLECTIONS.
THE firft thing feen in this chapter is the death of
Samuel, who was, in his time, a great. prophet and
an excellent magiftrate; illuftrious for the. holinefs of
his life, his miracles, his great zeal, uprightnefs, and
inviolable attachment to juftice ; remarkable for ‘his
tender affeétion to the children of Lfrael, and tor
9 feveral
\
248 | I. SAMUEL.
feveral extraordinary and miraculous aétions. The
memory of this holy man ought to be had in reverence
ia the church, his virtues to be made our example,
and the minifters of religion and magiftrates fhould
propofe himefor their pattern. There are two reflec-
tions to be made on the hiftory of Nabal: I. The
example of Nabal, who by his greedinefs and churlifh-
nefs had like to have cauied the ruin of his whole
family, fhould teach us, that covetoufnefs and ill-
nature may bring upon us great evils; wherefore thofe
vices qught to be fhunned, and we ‘aught always to.
behave ourfelves with civility and good-nature. Be-
fides this, we learn from Naéal’s death, that avarice,
anger, and drunkennefs, are generally attended with
fatal confequences, and even fometimes occafion the
death of thofe who run into thefe exceffes. II. The
other thing here demanding our attention is, that
David, offended with the proceeding of Nabal, and
tranfported with rage, vowed to deftroy him and all
his houfe; which he would have done if he had not
been pacified by the prudent and mild behaviour of
Abigail. From whence we may learn, that it is
dangerous to fuffer ourfelves to be carried away by
pafon and refentment; that wife and moderate
counfels are the moft fate ; that oaths made in anger,
and which engage us to any thing eyil, ought not to
be kept; and what is done in a paffion, often occa-
fions repentance and ‘remorfe of confcience ; and laftly,
that we ought to thank God when he keeps us from
offending him, and from executing our evil intentions.
CHAP. XXVI.
C4UL purfuing David into the country of the Zzph-
* ites, David entered into his camp by night, where
he could have flain him, and would not, though he
was perfuaded to it; but contented himfelf with letting
Saul know, that he could have taken away his life’;
which fo affeéted Saul, that he was forced to own
himfelf in the wrang: for purfuing David, and made
him blef§ him.
REFLEC?
CHAP. XXKVIT. 249
REFLECTIONS.
I. IN this chapter we find Saul again purfuing
David, and with three thoufand men going in yuett
of him into the wildernefs of Z7ph; though but a
little before he had acknowledged David's innocence,
and feemed reconciled with him. Wicked men feldom
change ; and the repeutance and fair promiles of thofe
who have arrived to a certain degree of wickednefs,
is very little to be depended upon. Il. We have here
a frefh inftance of the piety and moderation of David,
who, when he had a fecond opportunity of killing
Saul, would not do it. This proceeding was yet the
more commendable in David, becaute he had {pared
Saul once before; and this prince, though moved
with his generofity, ceafed not to perfecute him as
before. Let us learn from hence to avoid revenge,
never to return evil for evil, and never to be weary of
behaving ourfelves with gentlenefs towards thofe per-
fons that treat us with the greateft injuftice, though
they continue their evil machinations againft us.
From that a€tion of David we may learn in particular
to reverence kings and princes, that their perfons are
facred, and that we ought to do nothing contrary to
the allegiance we owe them, though they fhould be
wanting in their duty. Laftly, The “effet that David's
moderation had upon Sau/, fhews us, how powerfully
innocence, ‘meeknets, and humility, work upon thofe
that would do us harm; and that the worft of men are
forced at laft to declare in favour of the righteous.
But fuppofing by this means we fhould not be able to
pacify thofe that hate us, we fhall fecure to ourfelves
he divine favour ; for, as David fays, the Lord will
reward ever 'y one according to his righteoufne/s.
CHAP. XXVII.
D*' VID, as he could not truft to Sau/, and found
himfelf no way fecure in the land of J/iacl, re
treats to Achish, the king of the Phiti iftines, who gives
him
250. - ‘EySAMUEL.
him Ziklag ; een whence David makes inroads upon
the i people.
REFLECTIONS.
; WE fee in Mihis chapter, I. That while David was a
fugitive God took.care of him, and procured him a
retreat in the country of the Philiftines, where his
name muft needs be odious; and that during his ftay
there he obtained feveral advantages over the neigh-
bouring people, the enemies of //rael. 11. We muft
remember, that as the people on whom David made:
thefe inroads were fome of thofe nations which God
had commanded the Jews to deftroy, David might
lawfully make war upon them; and the more, ‘fince
God had called him to it by making him king. How-
ever, David’s behaviour was not without fin, “when he
told the king of the PAzlifiines he was making incur>
fions upon the land of Judah, which was not true; :
So that.this example of David does not authorife
lying, falfhood, and deceit ; and if ‘thefe vices were
to be condemned ina Jew, ‘they are ftill more un-
worthy of a Chriftian ; whi living under the law of
love and truth, ought to be very far from lying, and
at all times behave with ‘candor, fimplicity, and fin-
cerily.
CHAP. XXVIII.
V4U L being attacked by the Phili/iines, and finding
that God gave’ him no anfwer, applies himfelf to
a woman that ufed divination, and prays her to thew
him the prophet Samuel. <A fpirit in the likenefs of
the prophet appears, which foretels his death, and the
death of his fons, and the defeat of his army.
REFLECTIONS.
THE hiftory related in this chapter.is very remark-
able; we fee here, I. That. Sau/, beingattacked by
the Philiftines, would have enquired of the Lord, but
the
ey oc
> a a ee a
.
CHAP. XXVIII. 951
the Lord gave him no anfwer. As it was then too late:
for Saul to confult God, fo there is a time when it is
too late for finners to prevent their ruin. The de-
plorable condition this unhappy prince was in at
that time, is.a lively reprefentation of the ftate of
finners forfaken by God, and ripe for punifhment.
II. We fee, that, when Sau/ was reduced to this ex-
tremity, inftead of humbling himfelf before God, he
fell into another fin, having recourfe to a perfon that
practifed a damnable art, which he himfelf, agreeable
to the law of God, had forbid upon pain of death.
This proceeding of Sau/ proves, that he had not con-
fulted God with fentiments of true repentance. This
is the true character of finners, who fill up the meattre
of their iniquities; they grow continually worfe and
worte, they add hypocrify to impiety, and commit
new and greater abominations, at the very time the
fevereft judgments are going to fall upon their devoted
heads. IIL. As to the action itfelf ‘of the woman
which Saul confulted, it is to be obferved, that the art
fhe made ufe of was vain and finful ; that fhe had no
power to make the dead: prophet appear; and that it
would be the greateft folly in the world to imagine
that it is in the power of man to bring back the dead
again, and get information from them of what is. to
come to pafs. Neverthelefs, God fuffered a body to
appear in the likenefs of that prophet, and.to foretel
Saul’s defeat, and the exaét time of his death. God
thought fit by this means to punifh Sau/’s impiety,
and make the fin he was committing prove the. means
of his punifhment; .and by this. means it appeared
likewife that his death proceeded from God. Thus
God does fometimes, for the trial and punifhment of
men, fuffer error and delufion to fucceed, that. they
allmight be damned who believed not the truth.. Laftly,
we fee in the perfon of Saud, and the horror he was -
in upon this occafion, how wretched the condition of.
thofe is who are forfaken by God. And fince it is
defpifing the voice of God, and being hardened in
wickednefs, that brings men to this ftate, we ought
, ta
952 0 T. SAMUEL.
to fear bringing ourfelves into it through impiety and
hardnefs of heart, as Saud did.
CHAP. XXIX.
HE chiefs of the army of the Philiftines, that went
to fight with the L/raelites, having obferved, in the
review of their army, that David and his men were
with them, obliged Achi/h their king to fend him
back to Zrklag, for fear he fhould join the L/raelites
againit the PAiliftines, |
REFLECTIONS.
THE chief confideration we have to make here is,
that David being engaged to go to the war with the
Philiftines again the J/raelites, and finding himfelf
thereby reduced to a neceflity either of fighting againft
his own countrymen, or betraying the king of the
Philifiines ; God, in kindnefs to David, delivered
him from the temptation to which he would have
been expofed, by permitting the chiefs of the army of
the Philifiines to require him to be fent away. ‘The
proceeding of David on this occafion was not con-
fiftent with fincerity, as he had made the king of the
Philiftines believe he would fight with them againft .
the L/raelites. However, Providence delivered him
from all thefe difficulties, by the Phz/i/fines themfelves
infifting upon his return: by which means David was
kept from the commifiion of fin; from having any
fhare in the defeat of the J/raelites ; and from being
in the engagement where Sau/ was killed; and was in
a condition to deliver the town of Ziklag, which had
been furprifed in his abfence by the Amalekites, as ap-
pears in the following chapter. ‘Thus Providence dif-
pofes events for the good of thofe whom God loves,
and the Lord gives them a happy iflue out of the
moft dangerous and difagreeable circumftances; pre-
vents their falling into fin, and delivers them from the
temptations which they would not have had ftrength
to withftand,
CHAP,
a a ee
CHAP. XXX, XXXL 253
CHAP. XXX.
1. DAVID arriving at Ziklag, finds the town burnt,
and his wives carried away prifoners, with alk
the people that were in it. II. Being. informed that
the Amalekites had done this mifchief, he purfues
them, recovers what they had taken, and likewife great
fpoils from them, which were divided between thofe
who went out to the war, and thofe that remained in
the camp with the baggage.
REFLECTIONS,
UPON this hiftory we may make the following re-—
flections ; I. That the city of Zklag, which belonged
to David, was taken by the Amalekites, with the people
that were in it; and that David, at his return, had
like to have been ftoned by the people. ‘This was
a very fevere trial for David; but it was the laft he
was to undergo before he afeended the throne. II.
David, upon this occafion, fhewed his piety in con-
fulting the Lord to know what he was to do: and
God having ordered him to purfue the Amalekites, he
recovered all that they had taken away, delivered his
wives, and took likewife from them a confiderable
booty. By which means the evil that befel David
turned to his advantage and to his greater glory ; and
thus thofe who in their troubles make the will of God
their rule and guide, never fail to experience his
favour and protection.
CHAP. XXXL
THIS chapter contains an account of the defeat of
the L/raelites by the Philiffines, and.of the death
of Sau/ and his. fons, whofe bodies were hung upon
the walls of Beth-/han ; but were afterwards buried by
the inhabitants of Jabe/h. Here ends the hiftory of
Sdul, and the Firft Book of Samuel.
REFLEC-
O54 SAMUEL.
REFLECTIONS,»
1. THE death of Saul.deferves very ferioufly to be
attended to. The circumftances of Suzd's death were
extremely tragical, 4s he was the caufe of it bimfelf;
as his three fons were flain in the battle by the PAi-
liftines, and his, body, and the bodies of his fons,
were treated with the utmoft ignominy and contempt,
the Philifiines hanging them upon the walls of the
vity Beth-/han. ‘The feripture obferves, that Saud died
thus becaufe he had not obeyed the commandment of.
the Lord; and in particular, becaufe he had confulted
the woman at Endor that had a familiar {pirit. Thus
this prince, who had been chofen by God, and had
begun fo well, made a miferable end ; and the threat-
nings denounced‘againft him by God, on feveral oc-
cafions, were put in execution. Thus it always has
been and always will be with the divine denunciations,
whether againft particular perfons, or finners in gene-
ral. This event ought to in{pire us with a wholefome
- fear, and make us own that thofe whom God has. en-
riched with favours, dnd who abufe them, are at laf
abandoned by him, and made examples of bis indig-
nation. IJ. When we fee the fons of Saz/, and in
particular Jonathan, a man of fo much piety and
virtue, perifh with him, we muft remember, that the
innocent are fometimes involved with the guilty in
temporal judgments ; which God does for juft _reafons,
particularly to make good men happy by taking them
out of this world. III. We have feen, on this occa-
fion, that the people of J/rae/ were beaten by the Phi- -
liftines, God having thought fit to chaftife that people
in proportion as he punifhed Sau/, For the fame —
reafon God makes his judgments to fall upon the
people, as well as upon princes; in which'we have
reafon to adore the juftice, the wifdom, and the good-
nefs of God. aK
~The end of the Firft Book of Samurns
THE
5 THE .
“SECOND BOOK
* OF
S bee Mecakdo Bs Bo,
ARGUMENT.
In the Second Book of Samuel, we have the hiflory of
the reign of David, which contains the {pace of about
forty years. . ? iy i
CHAP. L.
SY D4 VID receives news of the death of Saul, and
the defeat of the L/raclites by the Philiftines.
II. He puts to death the perfon who had taken away
Saul’s life. III. He laments his death, and the death
of Jonathan.
REFLECTIONS after reading the chapter.
I. HERE let us make this géneral refleftion ; that
David; having waited till God thought fit to deliver
him from the unjuft perfecutions of Sau/, and to give
him the kingdom of J/rael, without impatience, and
without attempting to make ufe of any unlawful means
to deliver himfelf; Providence direéted events in fuch
a manner, that Saul died without David’s contributing
in the leaft towards it; fo that David afcended the
throne innocently and lawfully. Whatever condition
we
256 TI, SAMUEL.
we are in, we muft refign ourfelves to the guidance of
Providence, and calmly wait, without doing any thing
contrary to juftice and a good confcience, till the de-
figns of Providence are brought about. II. The
attion of David in putting to death the man who
brought him the news of Saul’s death, is to be confi-
dered as an a€t of juftice ; fince that perfon could not,
without a crime, kill that prince, and ought rather to
have ufed all poffible means to preferve his life. III.
We may obferve here the piety and the honeft heart of
David, who of this occafion behaved with the fame
temper he had done in Saui’s life-time, and was fo
much concerned at his death, though it fecured him
from any further perfecutions, and caufed him to
afcend the throne. Thus does every man of fincere
piety and folid virtue behave: Whatever injuries his
enemies have done him, how wicked foever their lives
have been, and though the advantages arifing from
their misfortunes be ever fo great, he never rejoices,
but is rather grieved at them. IV. In David’s lamen-
tation upon the death of Jonathan, his dear friend,
we fee the charatéter of true friendfhip. Sincere and
virtuous friends, fuch as Jonathan was with refpect to
David, are the greateft bleffings, except the grace and
love of God, which we can enjoy in this world ; and
the greateft lofs which we can fuftain, is to be deprived
of them.
CHAP. II.
I. SAUL being dead, David is acknowledged king
by the tribe of Judah; and thanks the men of
Jabefh tor burying Saul and his fons. II, Abner fets
up L/h-bofheth the fon of Saul, for king over the other
tribes. Il. This gave occafion to a war, in which
thofe that joined J/h-bof/heth were defeated by the
people of David, and Abner killed A/fahel the brother
of Joab, general of king David’s army: after which
the two armies retired.
REFLEC=-
CHAP. III. 257
' REFLECTIONS.
I. DAVID gave proof of his piety, and the refpe&
he bore to Saw/, even after his death, in returning
thanks to the people of Jadbe/h for interring the bodies
of Saud and his fons. IL. God, according to his pro-
mifes, fet David upon the throne when Saul was dead;
but he did not reign at firft over all the tribes of
Ifrael, and was ae obliged to carry on a war feveral
years againft the houfe of Saul ; in which he feveral
times gained the advantage. God was pleafed to ex-
ercife David with new trials, before he made him enjoy
that reft and profperity which he had promifed him ;
which he did to make him the more fenfible of his
dependence upon God for the kingdom. This repre-
fents the ftate of the children of God in this world,
and the conduct of Providence towards them. He
has made them great and precious promifes, and never
fails to fulfil them; but he expofes them firft to many
trials, and at length he fully accomplifhes all that he
has promifed. What Abner did to ‘A/ahel, to prevent —
his being under a neceflity of killing him, teaches us
to avoid, as much as we are able, doing evil to an-
other, and efpecially fhedding blood. ‘The fame is
again remarkable in the cool and prudent behaviour
of Abner, who did all he could to prevent the two
armies from engaging again, and purfuing each other.
Chriftians fhould be ftill more ready and defirous to
put an end to wars, and to prevent the effufion of the
blood of their Chriftian’brethren, and to procure upon
all occafions a reconciliation, and reftore peace and
concord. Bh
CHAP. II.
ERE we have, I. The names of the children that
were born to David in Hebron. Il. An account
how Abner, who was general of the army of [/h-bofheth
the fon of Saud, and who till then had made war againft
David, forfook the party of [/h-bofheth to join that of
David. U1. Joab, the general of David's army, being
VOL. I. S angry
258. ‘I. SAMUEL.
angry at this, and jealous of dbner, flew him treache-
roufly, to revenge the death of his brother A/ahel, —
whom ddner had killed. IV. David being infornied
what Joab had done, was greatly difpleated with it;
but could not at that time punifh Joab, becaufe his
verity was not fufficiently confirmed.
REFLECTIONS), —
Sy a OUR rf reflection i is, that David having mar-
fad feveral wives, according to the cuftom introduced
among the Jews, contrary to the firft inftitution of >
marriage, and having had feveral children by them:
thefe children were the occafion afterwards of many
misfortunes in his family, and inftruments in God’s
hand to punifh him. Thefe were the ufual confe-
quences of the evil cuftom of having feveral wives ;
and this confideration proves, that the laws of mar-
riage, which Je/us Chrifi has reftored to the purity of ©
their firft inftitution, are very juft, and highly necef-
fary to the happinefs of mankind. II. The fecond
reflection is, that Abner, provoked at the reproach of
Lfh-bofheth, embraced David's party, and advifed the
reft of the tribes of J/rae/ to fubmit to him. Upon
‘which we are to obferve, that Abner was far from
being a good man; and though he pleaded, in behalf
of David, the divine appointment, he declared for him
rather out of refentment againft I/h-bo/heth, and to
infinuate himfelf into David's favour, than from a
principle of duty, and in obedience to the divine ap-
pointment. Men who aét upon unworthy motives.
conceal their paffions, if they can, under the mafk of
religion; and conform to the commands of God only
as it fuits their intereft. God knows their hypocrify,
and their principles of a€tion; but lets them alone,
and brings about by their means the defigns of his
proyidence. ~Thus the Lord made ufe of Abner to
accomplith the promifes he had made to David, that
he would caufe him to reign over all the people of
Tfrael.. However, Abner did not long enjoy the wa
0
CHAP. TV." 259
‘of what he had done; Joab treacheroufly killed him,
to revenge the death of hig brother Afahel, and with-
out doubt likewife out of jealoufy and fpite at feeing
him fo much in David's favour: from whefce we may
Jearn, that the fpirit of jealoufy, revenge, and refent-
ment, lead men to commit very great crimes. Laftly,
The curfes David denounced againtft Jacob and his pot-
terity, fhews us, that the pofterity of wicked and bloody
men is threatned with the curfe of God; that if their
crimes happen to efcape the vengeance of men, yet
God will not let them pafs unpunifhed ; and that he
often punifhes them in this life ; as it happened to
Joab, who made an unworthy end, as we read in the
fecond chapter of the Firft Book of Kings.
CHAP. IV.
WO of Lh- bofheth s captains flay their mafter, and
‘bring his head to David, who, inftead of reward-
ing them, as they expected, caufed them to be put to
death.
° REFLECTIONS.
THERE are two refleGlions to be made on this
hiftory. I. That though God was not the author of
the fin of thofe two traitors who affaffinated D/h-
bofheth their king, Providence permitted them to put
their wicked plot in execution, to fettle David in the
peaceable pofieffion of his kingdom. The fame reflec-
tion may be made on other fins: God is not the au-
thor of them, and thofe who commit them will be
punifhed for them; but his providence fo over-rules
and guides all things, that he makes even the fins of
men ferye to bring about his all-wife defigns. IL.
The behaviour of David is well worth our attention: it
is a proof of his virtue and integrity, and of his de-
teftation and abhorrence of treachery and cruelty,
when inftead of approving and rewarding thofe who.
had killed their king, Ijh-bo/heth, as they expeéted,
fi put them to death; ; though the death of that prince
$ 2 fecured
260 IL SAMUEL.
fecured the kingdom to him. Kings and princes
fhould never make ufe of wicked means to fucceed in
their defigns, though never fo juft; and they ought to
punifh traitors and evil men, without having. refpect
to their own intereft: and this teaches us in general,
that we ought not only to do no hurt to our enemies ;
but that we ought not even to rejoice at the hurt
which may happen to them, without our contributing
any thimg to it, nor to countenance injuftice and vice
in any degree, how great advantage foever we may ~
reap from it.
CHAP... V.
SH-BOSHETH being dead, David is acknow-
ledged king by all the tribes of Lfrael. i. He
takes Jerufalem froin the Jebufites, and builds the city
of David, and has feveral more children. III. He
receives prefents from the king of 7y7e, and gains two
victories over the Phili/tines.
REFLECTIONS.
GOD, after he had a long time exercifed David by
divers afflictions, at length” made him king over all
the tribes of J/rae/, gave him a glorious victory over
the Jebujites, and over the Philifiines, and made him -
to be had in great efteem by the neighbouring princes.
This happy couclufion of all David's troubles thews us,
that God is faithful to his promifes; that, though he:
defers the completion of them, he ewer tava a the
execution, but always delivers thofe whom he loves;
and that, after he has made his children pais through
divers trials, he at length grants them the reft and
profperity he had promifed them. Let us learn from
hence to refign ourfelves into the hand of Providence,
in the mean time faithfully difcharging our duty,
fince Providence is not now lefs vigilant for the hap-
pinefs and fafety of thofe that fear God, than it was
formerly for David.
CHAP.
CHAP, VI. 261
CHAP.. VI.
AV TID is defirous to convey the ark of the cove-
nant to Jerufalem; but Uzzah dying becaufe he
had touched it, Daniel has it placed in the houfe of
Obed-edom ; tromwhence, after three months, he caufed
it to be brought to Jerufalem with great pomp, and
great tokens of joy.
; : ’
REFLECTIONS.
LET us attend to thefe four reflections, which this
chapter prefents us with. ‘The firit is, that when God
had put David in the peaceable poffeffion of his king-
dom, his firft care was to bring the ark of the covenant
to Jerufalem ; on which occafion he expreffed an ex-
traordinary degree of joy, and gave proof of his great
zeal in the prefence of all the people. In imitation of
David we fhould all have great zeal for the glory of
God and his worfhip; but this is chiefly the duty of
princes and magiftrates, who have the honour and
happinefs to know God. _ II. It muft be obferved,
That God flew lU/zzah, becaufe, inftead of having the
ark carried by the Levites, as God had exprefsly com-
manded, they had put it upon a cart, which occafioned
the inconvenience it was expofed to; and becaufe Uzzahk
had touched it, and taken it in his hands; which none
but the Levites had a right todo. But, however, it
feems as if Uzzah was {truck dead not barely on his
Own account, nor properly to punifh him, fince he had
finned through imprudence, and what he did might
be well intended. This happened chiefly to infpire
the J/raelites, and David himfelf, with reverence for
the ark, which was from that time to remain at
Jerujalem ; and to teach them not to depart in the
leaft from the manner God had prefcribed to carry
the ark ; and to obferve with great exattuels every
thing appointed for his fervice. This efteét the death
of Uzzah produced in David ; he was fo terrified at
it, that he was afraid at that time to have it arenes ta
rus
262 Il, SAMUEL
Jerufalem ; and when, three months afterwards, he
had it brought thither, he remedied the firit fault by
making it be carried by the Levites. Men of pru-
dence and religion i improve by other mens misfortunes,
and by.the warnings God gives them. ILI, God
bleffed the houfe of Obed. edom, where the ark was, to
encourage David to have the ark brought to Jer ufa-
lem, which perhaps he would have been afraid to do
fo foon after the death of Uzzah. _ This leads us like-
wife to confider the divine prefence and favour as the
fource of all true happinefs. IV. The laft refleGtion
relates to the judgment which JZichal pafled upon
David, when that’ prince’ danced for j joy before the
ark: fhe thought he was acting in a manner unbe-
coming and unworthy of himfelf, and defpifed him.
Thus wordly-minded men judge of goodnefs, and of
thofe who make profeffion of it: what is highly com-
mendable and agreeable in the fight of God, they
efteem weaknefs and meannefs of fpirit. But the zeal
which David exprefied on this oceafion, and his pru-
dent reply to Michal, fhould teach all Chriftians, and
efpecially perfons of rank and diftin@ion, not to be
afhamed of piety and religion. The fneers and wrong
judgments of the ungodly and profane fhould be de-
{pifed and difregarded when the honour of God is in
queftion: it fhould be our greateft glory to difcharge
thefe duties in the moft perfect and -moft folemn
manner. ‘The ninety-fixth, the hundred and fifth,
and the hundred and fixth Pfalms, refer to what pafled
on this removing the ark, as we fee in the fixteenth
chapter of the Firft Book of Chronicles.
CHAP. VII,
DArIp having formed a defign of building a tems
ple, the prophet Nathan acquaints him, that God
did a think fit he fhould put his defign in execution;
‘but informs him, that God wauld give him a fon who
fhould perform it: for which David returns thanks to
the Lord with great zeal, prays him to accomplifh that
promis, and to blefs his. family and potterity.
REFLEC2
CHAP.’ VITe £63
REFLECTIONS.
’ I. THE pious intention of David to build a temple,
as foon as he was in the peaceable poffeflion of his
kingdom, teaches us, that we fhould fhew more zeal
for the glory of God than for our private intereft, and
that the beft ule we can make of the goods and advan-
tages which God beftows upon us, is to employ them
for his fervice and his glory. II. It is to be obferved,
that though the refolution which David had taken was
a pious refolution and acceptable to God, the prophet
Nathan infofmed him, that he fhould not build a
temple, but his fon, whofe peaceable and glorious
kingdom would be better fuited to this great under-
taking. If God does not always think fit that de-
figns, good and laudable in themfelves, fhould be exe-.
cuted juft at the time and in the manner we have con-
ceived, he is neverthelefs pleafed with them, and re-
wards the piety and good intentions of thofe that formed
them. III. Nathan’s promife to David, that God
would give him a fon, whofe throne fhould be eftablith-
ed for ever, related in the firft place to Solomon.; but
the words principally refer to Je/us Chrifi, whofe king-
dom is everlafting; which is the reafon the author of
the Epiftle to the Hebrews applies thefe words to
Chrift: I will be to him a father, and he shall be to me
a fon. IV. David, after he had received this promife
from the prophet, returned moft hearty thanks to God,
offering up a moft excellent prayer; which exprefies
his faith and firm dependence upon the promifes of
God, his great zeal for his glory, his joy and gratitude,
and, above ail, his profound humility. - In this prayer
he likewife implores, with great fervency of devotion,
the divine bleffing upon himfelf and family. This
example fhould incite us to celebrate the goodnefs of
the Lord towards us, with hearts fincerely affected with
his mercy, and a fenfe of our own unworthine(s,. and
continually implore the divine favour and benediftion
with all the devotion we are able, ~
CHAP,
664 I. SAMUEL.
CHAP. VIII.
I. J)AVID gains feveral vittories over the Phili/-
tines, Moabites, Edomites, and Syrians. If.
The king of Hamath fends David prefents, which he
dedicates to God, with the gold and filver he had
taken from the feveral nations he had conquered.
IIL At the end of this chapter we read the names of
thofe that were in the chief employments in the time
of David. 3
REFLECTIONS,
WE fee in this chapter, that God continued his
favours and bleflings to king David ; his glory was
continually increafing, and, as the facred hittory tells | |
us, God was with David, and profpered him whither-
foever he went. The king, on his part, acknowledged
his obligation to God, for all the viéturies and advan-
tages he had gained by his affiftance ; and confecrated
to him the fpoil of the conquered nations. So long as
David was zealous for the honour of God, and con- —
tinued in the faithful difcharge of his duty, God de-
fended and proteéted him againft his enemies, and
blefied him with glory and happinefs ; but the fcene
changed when he provoked the Lord by his fins, as by
the fequel of this hiftory we learn he did. Let us ac-
knowledge the love and proteétion of the Almighty to
be our happinefs and fecurity; and that the way to
fecure his prote€lion, is to continue faithful to him:
Let us too learn, in imitation of David, who dedicated
to God the fpoils he had taken, to exprefs our grati-
tude for all his mercies, improving, as much as pof-
fible, to his glory, all the advantages we receive from
him,
CHAP, IX,
D4 VID remembering the promife he had made
to Saul, and efpecially to Jonathan, to take care
of their pofterity, caufes all the eftate that belonged.
An
CHAP. X. 265
. te Saul to be given to Mephibofheth, the fon of Jona-
than, and commits the adminittration of it to Ziba.
REFLECTIONS.
WE fee here the care that David took of Mephibo-
Sheth, the grandfon of Saul, and fon of Jonathan, his
dear friend; and how he gave him all that belonged
to Saul. ‘This conduét of David fhews he was a man
of great equity and uprightnefs, as ye as kind and
affectionate. He would not fuffer MWephibofheth to be
deprived of what belonged to him; ‘he preferved, in
the midft of his profperity, a tender remembrance of
Jonathan his intimate friend, and religioufly per-
formed his promife of taking care of his family. From
hence we learn, that promifes ought to be religioufly
obferved ; that the duties of friendfhip are facred and
inviolable ; that true and fincere friends remember
thofe they have had an affection for, even after their
death; and that they exprefs their affection to them
by their care of their pofterity. Laftly, What David
did for Mephibofheth, who was left deftitute, and
withal weak and infirm, fhews, that thofe who are in
profperity ought to think upon thofe that are injured
and affli€ted ; and that we fhould always be ready to
comfort the miferable, and to do good to all.
CHAP. xX.
HE king of the Ammonites infulting David's am-
bafladors, gave occafion to a war, in which David
twice defeated the Ammonites and the Syrians.
REFLECTIONS. ©
. WE are to obferve, upon what has been read, I.
That king David fent ambafladors to the king of the
Ammonites in a friendly way, but that this prince,
littening to the evil counfels of his courtiers, thought
thefe ambafladors were fpies, and accordingly treated
them with the utmoft indignity. Here we may con-
| fider,
266 If. SAMUEL.
fider, that what men of fincerity do with a view to pro-
mote peace and friendfhip, is often taken ill and mif-
interpreted ; that men, void of virtue, judge of other
mens fentiments by their own, and afcribe to them
views which they themfelves fhould have ; that difh-
dence and falfe policy often make men ‘take wrong
meafures ; ‘and that princes, and in general all thofe
who give ear to and follow evil counfels, expofe them-
felves to great misfortunes. As to David's war againtt
the Ammonites, it was very juft, fince their king had
violated the law of nations, infulting the ambafladors:
fent by David to him to tettify his friendfhip, and alfo
becaufe the Ammonites firft declared war againtt David.
The event of this war, in which David éefeated the
Ammonites, with the Syrians who had joined them,
fhews that God favours perfons of integrity and an
honeft intention, and in particular that he affifts thofe
princes that love peace and juftice ; and, on the con-
trary, that proud and unjuft men bring the greateft
misfortunes upon themfelves by their infolence and
haughtine(s,
‘ CHAP. XI.
ERE we have the hiftory of the crime which David
-committed with Bath/heba.
REFLECTIONS.
WE have now read the hiftory of David’s great fin’
in committing adultery, and then caufing Uriah’s
death. The feveral circumftances of David's fall; en-
_ gage us to make the following refleétions. | I. That
men eafily forget God when they are in eafe and prof-
perity, as David then was, and are expofed to great
temptations. II. That looks betray the heart, and
kindle criminal defires; and therefore, that men
ought to turn away their eyes fram every thing that
may raife loofe defires in the breaft, as Je/us Chrift
exhorts us inthe gofpel. ITT. That it is our duty to
ftifle evil thoughts when they firft arife in the breaft ;
and
CHAP. XII. 267
and that when they are not refifted they take poffef-
fion of the heart, and hurry men into fin. IV. That
uncleannefs, which is a great fin in itfelf, becomes
more fo by the confeqnences which ufually attend it,
and the new fins which are committed to conceal it.
David, inftead of atoning for his fault by confeffion
and repentance, thinks only how to conceal it; for
this purpofe he tries very unworthy means ; and at
laft, feeing thefe fchemes did not fucceed, he preme-
ditatedly refolves to have his faithful fervant Uriah
difpatched in a bafe and treacherous manner. When
men are once engaged in fin, and have made certain
advances in it, they never fail to go farther, till the
have carried their guilt to its higheft pitch, V. We
mufi not look upon what David did at this time as
one of thofé fins which good men fall into through
weaknefs and infirmity, and which are not inconfiftent
with a ftate of piety; it was a fin of the moft heinous
nature, and the more fo, as it was committed by a
perfon well acquainted with his daty, greatly en-
lightened, and enriched with divine graces. We muft
not therefore imagine that David, in his fall, was in a
{tate of grace and falvation. If he had not recovered
by a fincere and public repentance, proportioned to
the greatne{s of his fins, he would have perifhed. So
that we fhould not make an ill ufe of this example;
but, on the contrary, watch over ourfelves with greater’
care, and conceive an utter averfion to uncleannefs ;
efpecially, becaufe fins of this nature are much more
enormous in Chriftians than they were in David ; and
that it is more hard for them to repent as they ought,
and to obtain pardon for them.
CHAP. XII.
I. GOD. fends the prophet Nathan to David to re-
prove him for his crime. II. David confefles
his fin; and the child he had by Bathfheba dies, and
Solomon is born fome time after. IIl. Joab befieges
the city of Rabbah, and takes it,
REFLEC-
268 | Il. SAMUEL.
REFLECTIONS.
IN this chapter we have feveral important inftruc-
tions. I. That God, in great goodnefs to David,
fent Nathan to him to roufe his confcience, and to
' threaten him with his fevere judgments. It is necef-
fary God fhould make ufe of fome means to bring.
finners to repentance ; which in his great goodnets he
does many ways, and particularly by the minifiry of
his fervants. Ii, The behaviour of Nathan, who firft
propoted a parable, and then openly reproved David’
for his fin, and threatned him with the judgment of —
God, teaches us, that the minifters of the Lord fhould
{peak to finners with prudence, in the moft likely way
to bring them to themfelves, and at the fame time with
courage, and without flattering them, or having re-
{pect of perfons. III. The confeffion that David
made of his fault, not only before Nathan, but even
in the moft public manner, as appears from the fifty-
firft Pfalm, fhews what is the character of true re-
pentance. A true penitent, fincerely concerned for
his fins, is not afhamed to confefs them; and that
too in a public manner, if a public confeffion be ne-
ceflary to remedy the evil he has done, and the fcandal
he has given. 1V. The pardon which Nathan affured
*David of, teaches us, that mercy and forgivenefs are
the confequences of fincere and humble confeffion,
when attended with amendment and _ reformation.
V. It is, however, to be remarked, that God did
not revoke the temporal judgments which he had
denounced againft David; and to convince him that
thofe threatnings would be executed, Bathsheba’s child
died. ‘Though God forgives truly penitent finners,
and frees them from eternal torments, he does not
always exempt them from the punifhments of this
life; there are fome fins in, particular which he ufually
punifhes in this world, to keep up and improve in
finners a fenfe of their fins, and make them an example
to others. All the denunciations of the prophet were
fulfilled, as we learn in the fequel of this we
rT.
CHAP. XIIL. | 269
_ VI. David's grief during the ficknefs of the child,
and his refignation after its death, teach us, that it
is very lawful to pray to God to remove affliction from
us; but that when God makes us fenfible he will not °
hear us, we muft refign ourfelves to his will; and
efpecially when we have brought the chaftifement
upon us by our fins. We may likewife learn from
this hiftory, that we ought not to grieve exceflively
for the death of perfons that are dear to us, and par- —
ticularly for the death of children. Laftly, ‘The birth
of Solomon, and the advantages gained by David over
the Ammonites, fhew that God was reconciled by his
repentance,
CHAP. XIII.
MNON, the fon of king David, having ravithed
his fitter Zamar, fhe retired to 46/alom her brother,
who, at the end of two years, caufed Amnon to be
killed at a feaft; after which he fled to the king of
Ge/hur, his mother’s father.
REFLECTIONS.
_ WHAT is related in this and the following chapters
deferves to be well confidered. In this we fee, that
though God had pardoned king David, he thought
fit, however, to chaftife him many ways, to prevent
him from lofing a fenfe of his fault, and to repair the
ae feandal he had given to his fubjeéts. As he
ad offended God by adultery and murder, he was
punithed by the inceft of Amnon, and afterwards by
his death ; and his own children, Amnon, Tamar, and
Abfalom, were fcourges in the hands of God for bis
chaftifement. Great afflictions are abfolutely neceflary
for great finuers; and generally men are punifhed b
fins of the fame nature with thofe they had Gnisiued,
Guilty parents moft commonly meet with a punith-
ment in their own families; and particularly, thofe
who fall into the fins of uncleannefs, have often chil-:
dren that are like them in that refpe&t. To this general
4 reflection
270 If. SAMUEL.
refleGtion let us add thefe three particular ones: I. We
fee in Amnon’s inceft and its contequences, that the
unruly lufts of the flefh often draw men into the moft
enormous crimes, and expofe them to the greateft
miferies, and that divine vengeance purfues thofe
who give themfelves up to fenfuality and uncleannefs.
IJ. It is worth taking notice, that Amnon’s inceft,
and all the miferable confequences of it, were owing
to the pernicious counfel of Jonadab his coufin and
friend. This teaches us, that the counfels of falfe
friends and flatterers, and of thofe who humour our |
pafiions, are fatal to thofe that follow them. III. The
third refle€tion is, that though 4b/alom was guilty of
a very heinous fin in killing his brother Amnon ; yet
God permitted it for the punifhment of Amnon, and
at tue fame time for the correétion of David. Thus
divers crimes are committed which God abhors and
will feverely punifh ; and which he does not prevent,
becaufe he makes ule of the paffions and wickednefs
of men to do juftice, and to punifh the guilty.
CHAP. XIV.
J OAB having afked David, by means of the widow
of Tekoa, to call back Abfalom, who fince the mur- |
der of his brother Amnon had withdrawn himfelf ;
David gave him leave to return to Jerufalem, upon
condition he fhould not come into his prefence; but
at the end of two years, Ab/alom obliged Joab to atk
David's leave for him to appear at court; which he
obtained. KA
REFLECTIONS.
IN this chapter we are chiefly to confider the kind-
nefs of David, and his tendernefs towards his fon 4d-
falom ; his kindnefs appeared in his being willing to
pardon 4b/alom the crime he had committed in killing
his brother Amnon, and allowing him to return to
Jerufalem. .Though the event proved, that David
had been deceived in imagining 46/alom was returned.
to
~CHAP. XV. 971
to his duty, yet what he did was praife-worthy ; and
we ought, hke him, readily to pardon thofe that have
offended us, efpecially when they appear concerned
for their faults. On the other hand, this proceeding
of David thews the evil difpofition of 4b/alom ; fince,
inftead of being moved by the pardon his father had
granted him, he made ufe of the leave he had to be
at Jerufalem to form a confpiracy againft him. No
good is to be expected from men of a corrupt heart ;
they grow better neither by adverfity nor profperity ;
and fo far are they from mending, that they take
occafion from the deliverances God vouehtafes them
to grow more wicked and put their evil defigns in
execution. Laftly, We muft here reflect upon the de-
_figns of Providence, and confider that God permitted
Abfalom. to be recalled to Jerufalem, to chattife David
by the means of that rebellious and unnatural fon, as
will be feen in the following chapter.
CHAP. :"XV.”
I. ABSALOM confpires againft his father David,
| and gets himfelf to be proclaimed king. II.
David is forced to leave Jerufalem, and to fly before
his fon. ILI. The priefts, who would have followed
him with the ark of the covenant, he fent back again
to Jerufalem. AV. He likewife fends Hu/hai thither,
to defeat by his means the counfels of dhithophel, wha
had embraced the party of 4d/alom.
REFLECTIONS.
I. THE firft refle&tion this hiftory prefents us with
is, that God continued to purfue David with his judg-
ments, and verified the truth of what the prophet
Nathan had told him, that God would raife up evil
again{t him out of his own family. David is driven
away by his own fon, and abandoned by the greateft
part of his fubje¢ts, and forced to fly from Jerufalem ;
which muft needs be a more fenfible trial to him than
all thofe he had already undergone. Befides this, we
may
979% JI. SAMUEL.
may confider here the wickednefs of 4b/alom, his in-
gratitude and inhumanity to: David his father, who
had forgiven him; the artifices he ufed to gain the
affections of the people; and above all his extreme
impiety, which appeared in his pretending to go to
perform a vow to God at Hebron, whereas he went
thither only to get himfelf declared king. Wicked
men are capable of any thing; they make ufe of
treachery, and even of the pretext of religion to exe-
cute their criminal defigns. However, though J)d-
alom’s enterprize was abfolutely criminal and unjuft,
he had at firlt fome fuccefs: this fometimes happens
to the wicked and ungodly; but for all this, they do
not efcape the juftice of God. III. We ought very
particularly to take notice of the words pronounced
_ by David, when he fent back the priefts with the ark
2 Jerufalem : If I fhall find facour in the eyes of the
Lord, he will bring me again, and fhew me both rt and
his habitation; but if he thus fay, I have no delight
in thee; behold, here I am, let him do to me as feemeth
good unto him. ‘This language fhews with what pro-
found humility David received the chaftifement of the
Lord; with what refignation he fubmitted to the
divine will, and likewife his zeal and clofe attachment
to the place where God was worfhipped. Thus ought
thofe whom God affliéts, and efpecially great finners,
to humble themfelves under his hand, fubmit to his
will, and efteem themfelves unworthy of his favours.
David's prayer to God that he would confound the
counfels of Ahithophel, fhews, that the counfels of
artful men, who are in great reputation for wifdom‘
are greatly to be feared; and it fhews too, that David
had recourfe only to God in all his troubles; and that
though he fuffered the punifhment due to his fins, he
ftill trufted in him. Lafily, David fent Hushai back
to Jerufalem, with orders to pretend to be of 4b/alom’s
party; and to endeavour to difcover and defeat the
counfels of Ahithophel. No doubt David might law-
fully do this with refpect to Abfalom, not ‘only in
quality of a king, but chiefly as a father attacked by
his
CHAP. XVL 273
his own fon; efpecially as he always preferved a great
affeftion for Ab/falom, and did not defign to injure
him in the leaft, but rather propofed to hinder him
from doing more mifchief, and to bring him to his
duty again. This aétion therefore of David by no
means authorifes deceit, lying, and treachery. It
appears from the third Pfalm, that David, in this ex-
tremity, had a perfect confidence in God, and trufted
in his affiftance.
CHAP. XVI.
I, WHILE David was a fugitive, Zba obtains of
him, by flander and deceit, a grant of the eftate
of Mephibofheth, grandfon of Saul. Il. David being
infulted by a nam, named Shimei, fhews great mode-
ration, and an entire refignation to Providence. III.
Abfalom enters into Jerufalem, and takes Hu/hai into
his fervice.
REFLECTIONS.
WE are here to refleét, I. On the treachery of Zida,
who, to get his mafter’s eftate, came to David, and
accufed him of being in a rebellion againft him; and
on David's credulity, who fuffered himfelf to be im-
pofed upon by this falfe and flanderous accufation.
How dangerous a thing is it to give credit to reports,
and to judge according to appearance! We fhould
never believe rafhly thofe who accufe others; and
David's hatty determination fhews, that men of virtue
may be overtaken by prejudice, and commit great acts
of injuftice, unlefs they are upon their guard. II.
In what paffed between Shimei and David, we are to
obferve, on one hand, the crime of Shimei, who curfed
his king, and treated him with fo great indignity; and
on the other, the patience and meeknefs of David,
who, when he had it in his power juftly to punifh
the infolence of that wretch, and was even folicited
to it, would not fuffer the people to take away his life,
but patiently underwent all thofe affronts, and ac-
¥OL. I, ‘i knowledged
O74 IL SAMUEL. ©
knowledged it was God who had reduced him to the
condition he then was in, and made ufe of Shimei to
humble and to try him. This is the import of thofe’
words of David on this occafion ; Let him alone, let
him curfe ; for the Lord has faid unto him, Curfe David.
But this does not mean that God commanded Shimei
to curfe his king, or that he infpired him to do it.
David thus expreffed his fubmiffion to the divine will,
his great meeknefs and his profound humility ; ac-
knowledging, that if Shimet infulted him unjuftly,
God juftly punifhed him. This is a noble example,
to teach us never to avenge ourfelves, nor even fuffer
others to avenge our caufe ; to bear with patience the
evils and injuries that men do us; confidering, that no
evil befalls us but what God permits, and what we
have well deferved. III. We fee that God took care
of David in the extreme danger he was then in, fince
Hujshai, his friend, was received by Abfalom, and by
his means he could be informed of the defigns which
his unnatural fon fhould form againft him. Laftly,
The fin committed by 4b/alom with his father’s wives,
is a freth inftance of the impiety and wickednefs of
this wretched creature, and, at the fame time, a juft
judgment of God upon David for his adultery, and
the accomplifhment of what the prophet Nathan had
threatened him with, that God would take his wives.
and give them to one of his own houfe ; and as Ab/a-
fom committed this deteftable action by the counfel of
Ahithophel, whofe view was to fupport the caufe he
was engaged in, and carry things to fuch a length,
that a peace between David and Abfalom might be
utterly impoifible, we learn how much evil may arife
from wicked counfels ; and what happened afterwards,
both to Ab/falom and Ahithophel, proves, that fooner
or later fuch counfels are fatal to thefe that give them,
and to thofe that follow them.
.
—_—_—_———
CHAP. XVII. O75
CHAP. XVI.
I. A HITHOPHEL advifes Abfalom to kilt David
only ; but Hu/hai prevents that counfel from
being followed, and; gives notice of it to David by
Jonathan and Ahimaaz. Il. Ahithophel finding his
counfels were reje€ted, and concluding his own ruin
was inevitable, in defpair hangs himfelf. III. David
goes over Jordan, and arrives at Mahanaim, where he
receives provifions from feveral perfons,
REFLECTIONS.
WE are to obferve here, that Ahithophel, having
advifed Abfalom to purfue after David while he was
weary and weak, and offering himfelf to kill him,
Abfalom approved of the deteftable counfel, and con-
fented to the murder of his father. ‘This horrid cir-
cumftance proves, that this unnatural fon was capable
of every thing, and that he was filling up the meafure
of his iniquities. But this is generally the cafe of
thofe who have embarked in any wicked enterprize,
and have ftifled the voice of confeience. They are
refolved to fupport the caufe they are engaged in at
any rate, and at length refolve upon the moft horrid
crimes. On the other hand, we fee the care Provi-
dence took of David, and how God, by the means of
Hu/fhai, defeated this counfel of Ahithophel, which, if
it had been followed, would certainly have ended in
the deftru&tion of David. The care of Providence
appeared likewife in the prefervation of Jonathan and
Ahimaaz, who, when they were fent to inform David
of what paffled at Jerufalem, were purfued, but not
difcovered. From all this it plainly appears, that God
took David into his proteétion, and fet bounds to the
pride and wickednefs of Ab/alom. ‘This hiftory fhews
likewife, that, when God pleafes, he can turn the
hearts of men, and render ufelefs their wifeft counfels,
and bring to nought the beft concerted fchemes. The
tragical end of Ahithophel, who hanged himfelf when
| T 2 he
ee Ae
276 II. SAMUEL.
he faw that his advice was not taken, and that Ab/alom
could not {upport himfelf, is a remarkable example of
the divine vengeance upon traitors, and’ upon thofe
that form criminal and unjuft enterprifes. ~~
CHAP. XVIII.
I. JJAVID fends his forces to fight with the army
of Abfalom, and charges them to {pare Ab/alom
in the engagement. II. Ab/alom’s army.is defeated ;
and as he fled, he was caught in a tree by his. hair,
where Joab flew him; which, when David heard, he
was extremely afficied.
REFLECTIONS.
HERE we fee the event and end of 4b/alom’s rebel-
lion, and the punifhment that God infliéted upon that
unnatural and impious fon, who intended to have de-
prived his father both of his life and kingdom. In
this hiftory we fee evident marks of the curfe of God
upon Abfalem, fince he perifhed in a very tragical
manner, hanging in a tree by the hair of his head,
and being killed in that pofture by Joab, notwith-
ftanding the itrié charge his father David gave to
fave his life. ‘This is a great example of the divine
vengeance, which overtakes the wicked, and efpeci-
ally ambitious men, difobedient children, and fuch as
rebel again{ft their lawful fovereigns. It is likewife
obfervable in this hiftory, that after God had permit-
ted the rebellion of Ab/alom, to chaftife and humble
David his father, he delivered him from that imminent
danger, and reftored to him the bleffing of peace. It
mutt be confidered further, that the divine vengeance
overtook not only Abjalom, but the L/racjites alfo ;
for there fell of them twenty thoufand; Thus did God
punifh thofe who had joined Adb/alom, and ‘rebelled
again{t their king. Lattly, David’s exceflive grief,
‘when he heard of the death of A bfalom, muft. be
afcribed, not only to his tender affeétion for his unna-
tural and rebellious fon, but alfo to his piety... He was
more
CHAP. XIX. O77
more concerned for his fin, and the ftate in which he
died, than for his death. The affection of a parent is
very ftrong; the fins, the ingratitude of children,
cannot root it from their heart; and they who fear
God are then moft inconfolable, when their children
are engaged in a courfe of fin, and they fee them die
in a ftate of condemnation.
CHAP. XIX.
I. J)AVID being tofd that his concern for the death
of Abjalom difcouraged his fubjects, fhews him-
felf to them, and is again eftablifhed in his kingdom
by the men of Judah. II. He pardons Shimei, who
had infulted him as he fled before 4b/alom. IL He
reftores to Mepkibofheth the ettate which Ziba had
obtained from him by furprife. IV. He fends back
Barzillai, who had affifted him during the war with
Abfalom, and takes his fon into his fervice. V. The
men of J/rael complain that they were not confulted
in bringing back David to Jerufalem.
REFLECTIONS.
THIS chapter informs us, that God reftored David
to his kingdom, after the confpiracy of Adb/alom had
been defeated. God puts an end to his corre¢tions
when men humble themfelves, and grow better by
them; and, when they receive them as they ought,
grants them a happy iffue out of their afflictions.
Befides this general obfervation, we may reflect upon
four things that are here related. I. The firft is,
That David, who had fo patiently fuffered the re-
proaches of Shimez when he fled, pardoned his crime
when he returned to Jerufalem ; though Abi/hai ad-
vifed to put him to death, and there was reafon to be-
lieve he humbled himfelf only for fear of punifhment.
. This clemency of David is a leffon to every body, and
efpecially to great men, to forgive as much as poffible
even the mott heinous injuries, and not to give ear to
thofe who infpire them with revenge. II. David did
an
a78 IL SAMUEL.
an act of juftice in reftoring to Mephibofheth his goods,
which Ziba had obtained by furprize and calumny.
A confcientious man reftores, or caufes reftitution to
be made, when he is able, to every one, of what be-
longs to. him; he remedies as much as poflible the in-
jury he has done, though he did it imprudently ; con-
cluding, that treaties or contra¢ts made by furprife
and ill methods, and which are contrary to juftice,
ought not to fubfift. It is true, David divided the
eftate between Mephibofheth and Ziba, whereas the
former feems to be entitled to the whole. But it ma
be David only gave this order conditionally, till he had
time to make more ftrié& enquiry into the difpute, and
that, when be was better informed, he reftored the
whole to Mephibojheth, or made it up to him fome
other way: the equity of this prince obliges us to fup- —
pote. fomething of this fort: or perhaps the king only
ordered that Ziba, who had the management of J7Ze-
phibofheth’s eftate, fhould have for his falary half the
revenue. II]. David’s gratitude to Barzillai, who had
aflifted him during his flight, teaches us never to be
ungrateful to thofe who have done us any good: and
the refufal of Barzillai to go with the king to Jerufa-
lem, at his great age, fhews us, that perfons advanced
in years, and generally all thofe who feek for a quiet —
and retired life, fhould fequefter themfelves from the
hurry and noife of the world; and that a private life
is attended with much more {weetnefs and innocence,
than that which is fpent in pomp and _ pleafures.
Laftly, It is to be obferved, upon Davia’s being at firft
reftored only by the men of Judah, and upon com-
plaints made by the people of Z/rael, that they were
not called to bring back David to Jerufalem ; that
there were already, even at that time, feeds of divifion
between the men of J/rae! and the men of Judah ;
which afterwards gave occafion to the fedition raifed
by Sheba, and, feveral years after, to the revolt of the
ten tribes of J/ract under the reign of Rehoboam,
~ CHAP,
aa
CHAP. XX. 279
CHAP. XX.
I. SHE BA having made the tribes of J/rael to rebel,
David orders Amafa to affemble his army; but
Amafa delaying too long, David fent Abif/hai againt
Sheba; and Joab, taking umbrage at the confidence
David put in Ama/a, in giving him the command of
the army, kills him treacheroufly. II. Afterwards
Joab befieges the town of Abel, where Sheba was re-
tired; and the inhabitants of that town, by the advice
of a woman, cut off Sheba’s head, and fo put an end
to the war.
REFLECTIONS.
THE obfervations we are to make upon Sheba’s re-
volt are, that factious and feditious {pirits are very
dangerous, and may occafion a great deal of trouble
in a ftate ; and that fuch people are never to be liftened
to nor encouraged. In Joab's killing dma/fa, we mutt
obferve, on one hand, the wickednefs of Joab, who,
after he had flain Abner and Abfalom, killed Amaja,
in a bafe, treacherous, and deteftable manner: and on
the other, we obferve the juft judgment of God upon
Ama/a, who had rebelled againft his king, and joined
Abfalom’s party. And fince it was envy and jealoufy
which hurried Joab to the murder of Ama/a, we learn
from hence how dangerous it is to hearken to the
fuggeftions of this paffion, which often produces very
fatal confequences. It is added, that the fedition of
Sheba was putia ftop to by the wife countel of a certain
woman, who advifed to put him to death; which fhews,
that prudent and good countels are to be followed, let
them come from what party they will ; and that rebels
commonly make afatal end. Moreover, this rebellion
of Sheba was a new chaftifement of God upon David ;
and here we are moft ferioufly to confider, how many
calamities this prince was expofed to; and how the
judgments of God purfued him, after he had defiled
himself by adultery, and by the murder of Uriah.
After
280 IL. SAMUEL.
After he fell into thefe fins, he faw the death of his
child ; the difhonour and misfortunes of his family ;
his daughter Zamar ravifhed by her own brother Am-
mon ; Ammon flain by his brother Abfulom ; Abfalom
rebelling again{ft him, with almoft all his fubjeéts; his
-wives violated in the fight of all //rae/ ; he was turned
out of Jerufalem by his fon, and obliged to fly; and
afterwards had the affliction to fee him perifh, and had
like at laft to have loft his kingdom by the revolt of
Sheba. By all which we are taught, that God abhors
adultery and murder; and that they who are guilty of
these crimes, ufually receive their punifhment in the
fame way in which they had offended, that is, by im-
purity, and by the effufion of blood. Neverthelefs,
we muft remember that God fent all thefe evils upon
David to humble him, and to make him fenfible of his
fin; that with the fame defign he chaftifes finners ;
and when they improve by his correétions, he pardons
them, as he pardoned David. |
CHAP. XXI.
I. GOD fends a famine upon the kingdom of I/rael,
becaufe Saul had put to death the Gzbeonites,
contrary to the treaty made with them formerly by
Jofhua ; which famine could not be removed till feven
of Saul’s fons were put to death. It is not eafy to
determine exactly what time this happened: but the
twelfth verfe gives us room to believe it was not very
long after Sau/’s death. II, There is likewife an ac-
count in this chapter of four wars that David had with
the Philifiines, and of four giants that were {lain.
REFLECTIONS.
THIS hiftory ought to be well confidered. God
fent a famine upon David’s kingdom, becaufe Saul,
out of a falfe zeal, had put to death feveral of the G7-
beonites, contrary to the treaty made between their
anceftors and Jo/hua, about four hundred years before ;
and nothing lefs than the death of Saul’s fons eould
. remoye
CHAP. XXIL ost
remove this fore vifitation. This fhews clearly, that
treaties which have been made and confirmed by an
oath, even fuch as have been long made, and were
obtained by furprife, ought to be obferved; that they
ought never to broke on pretence of religion, or
any other confideration whatever; that the violation
of oaths and promifes brings the fevereft judgments of
God, not only upon princes and governors who are
guilty of that crime, but alfo upon their families, and
even fometimes upon their people. We may likewife
obferve in this hiftory the curfe of God upon the pof-
terity of Saul; and from thence learn, that wicked
men expofe themfelves and their children to all kinds
of miferies. It is proper to make two obfervations
more; I. That the fons of Sau/, were juftly delivered
by David to be put to death, fince he gave them not
up to the Gibeonites till after he had confulted the °
Lord, as we read in the beginning of this chapter ; and
as their death put an end to the famine, God fignified
by the event his approbation of their being put to
death. Therefore David, in this action, did not tranf-
grefs the law, which forbids the children to be punifh-
ed for their fathers fins. Il. The next thing to be
confidered is, that if God fuffered the fons of Saul to
be put to death, it was only a temporal punifhment.
What we read at the end of the chapter, of feveral
giants flain in the wars of David with the Philiftines,
proves, that God gave him great fuccefs, and though
he had to deal with very formidable enemies, he always
proteéted him, and by his means completed the de-
firaction of the enemies of his people. |
CHAP. XXII.
DAVID being delivered from his enemies, and in
the peaceable poffeffion of his kingdom, praifes
God by a fong; in which he defcribes the great dan-
gers he had been expofed to, and celebrates the power,
the goodnefs, and the juftice of God, in delivering
him from them,
REFLEC-
289 ‘Jf. SAMUEL:
REFLECTIONS.
ON this fong we are to confider, I. That though
avid was a favourite of heaven, and a king beloved
of God, he had been expofed to dangers in which his
ruin feemed inevitable. ‘The fame may happen to
others whom God loves: who are neverthelefs the ob-
jeéts of his love, and ought never to defpair of his
affiftance. II. The exalted defcription David gives in
this fong of the power God had difplayed in his be-
half, and the facility with which he had confounded
his enemies, furnifhes us with powerful motives to con-
fidence in the Almighty, fince nothing can hurt thofe
whom he takes into his care and protection. III. We
muft take particular notice of what David fays, that
God had rewarded him according to his righteoufne/s ;
that he had kept the ways of the Lord, and had’not
wickedly departed from his God ; which we muft not
underftand, as if David thought himfelf innecent be-
fore God; but his meaning is, that God had fup-
ported the righteoufnefs of his caufe, and his inno-
cence againtt “Saul and all his enemies, who unjuftly
perfecuted him; it means likewife, that he had not
forfaken the worthip of the true God, nor ever fallen
into idolatry; otherwife, he had been guilty of great —
fins, but the Lord had had refpeét to his repentance.
Men have no merit before God; ; yet God, who is juft
and hol# has refpeét, according to his promife, to the
juftice and integrity of thofe that ferve him. ‘This is
exprefled in thefe words: With the upright man, thou
wilt fhew thyfelf upright ; and with the pure, thou wilt
fhew thyfelf pure; but thou rendereft to the wicked ac-
cording to their wickedne/s.. God protects good men,
and hears their prayers in the time of their trouble;
whereas he rejects the cry of the wicked; as David
fignifies, when he fays, that when they are ‘in di iftre/s,
ther e is none to deliver them ; and when they cry to the
Lord, he will not hear them. 1. aftly, David's hearty
thanks and praife to God in this fong, fhould teach us
to
CHAP. XXIII. 283
to preferve the remembrance of the dangers we have
been expofed to, and from which God has been gra-
cioufly pleafed to deliver us; that fo we may be en-
gaged to teftify our gratitude, and praife him conti-
nually.
CHAP. XXIII.
"THERE are two things related in this chapter, I.
The laft words of David. II. The names of the
chief and moft valiant officers of that prince; and
fome of the moft remarkable a€tions.
REFLECTIONS.
WHAT we are chiefly to take notice of in this
chapter are, the laft words of David, the meaning of _
which is as follows: In them he gives a defcription of)
a good prince; comparing him to the fun, which by
its rays warms the earth after it has been refrefhed with
fhowers, and makes it fruitful. This he declares
would be the cafe of his family, out of which he was
perfuaded God would raife up, after his déath, good
governors to rule his people Z/rae/, and would enrich
them with his bleffings, while his judgments would be
poured out upon the wicked, compared to thorns
which are cut down and burnt. We here learn, that
princes fhould be men that fear God, juft and benefi-
cent; making it their chief ftudy to promote the hap-
pinefs of their fubjeéts. Davia’s fentiments upon this
fubjeét are ftill better fuited to Chriftian kings and
princes. T’rom thefe words we likewife learn, that juft
and religious princes are a fource of bleffings to their
people, which they cannot efteem too highly; and
therefore that they ought with great earneftnefs to beg
of God to give them fuch to reign over them. Laitly,
We are to conclude from the laft words of David, that
the divine favour extends to thofe that fear him, and
to their pofterity; but that the wicked are the objeéts
of his wrath, [rom the number of the valiant men
that were in David's fervice, and the relation of etn
mo
284 IL SAMUEL.
moft remarkable actions, we learn, that when God is
pleafed to exalt a prince, and to protect a people, he
raifes up perfons proper to execute great defigns; and
that, in general, when he propofes any end to himfelf,
he never fails to provide the means neceflary to arrive
atit. The a€tion of the three valiant men who went
and drew water at Bethlehem, was a proof of their
courage, and love for their king. However, David
would not drink it, becaufe they had got it at the
hazard of their lives. By this refufal he thewed that
he did not approve of their expofing themfelves with-
out neceffity: but he made a religious ufe of the
water, pouring it out in honour of the Deity; which
was a greater glory to thofe who fetched it, than if he
had drank it. This isan inftance of David’s pru-
dence, and of the account he made of the valour of
thefe three men; it teaches us likewife, that we ought
not, for our private intereft or fatisfa€tion, to expofe
others to danger, nor even fuffer them to expofe them-
‘felves, without neceffity.
CHAP. XXIV.
I. J)AVID having finned in numbering the people,
God fent the prophet Gad to him, to give him
his choice of three punifhments, the famine, fword,
or peftilence. II. The king choofing the latter,
feventy thoufand of his fubjeéts perifhed. III. The
divine wrath was averted by David’s profound humili-
ation, and by the facrifice he offered by God’s com-
mand, in the place appointed by the prophet.
REFLECTIONS.
DAVID's fin, punifhment, repentance, and_par-
don, are the four things which we are to confider in
this chapter. I. He finned in making the people be
numbered, becaufe he did it without neceffity, con-
trary to the command of God, and from a principle of -
pride; and his guilt was the greater, as he had been
by Joab, and by his other officers, warned of the in
an
CHAP. XXII. 285
and danger of what he was going to do. Befides,
David, atter his former fins, and the punifhments he
had endured, ought to have been more humble. We
here fee, that itis a hard tafk to preferve our humility
in a profperous and exalted ftation; and that we may
fin, not only by doing things in themfelves finful, but
even in things in themfelves innocent, when they are
done in a manner that God approves not of, or upon
a bad principle. IL. On the punifhment which God
inflicted upon David we muft obferve, that by de-
ftroying fo great a number of his fubjeéts, and in fo
fhort a time, God punifhed him for glorying in their
multitude; and that by ordering him to choofe one of
the three fcourges propofed by the prophet, he was
pleafed to try him, and fee whether he would intirely
refign himfelf into the hands of the Lord, or truft in
human means; but above all, to make him, by this
means, the more fenfible that he had provoked the
Lord to anger. However, he gave him at the fame
time a proof of his goodnefs; and David exprefied
his humility, his confidence in God, and his refignation
to the divine will, by choofing the peftilence, which
proceeds in a more particular manner from God, and
which might have fallen upon himfelf as well as his
fubjeéts ; whereas he might have fecured himfelf from
the dangers of war and famine. Thus does God em-
ploy the fitteft means to bring men to repentance, and
gives proofs of his love, while his hand is ftretched
out to chaftife them: and thus ought we, when God
affliéts us, to refign ourfelves entirely to his will, and
fubmit to all his difpenfations. ILL. David’s hearty
forrow for his fin, fhews, that he had not forgot him-
felf fo as to give way to proud and arrogant thoughts ;
he humbled himfelf in a very inftru€tive manner,
falling down, and faying before all the people, Lo, £
have finned and done wickedly ; but thefe sheep, what
have they done? Let thine hand, I pray thee, be againft
me and againft my father’s houfe. Thefe words denote
David's profound humility, his lively fenfe of the hei-
noufnefs of his fin, and his tender affeétion for his
| fubjeécts ;
2386 II. SAMUEL.
fubjeéts ; and thew, that thofe who are fincerely forry
for their faults, are not afhamed to confefs them pub-
lickly ; efpecially when by their faults they have ex-
pofed others to mifery. We have likewife herein an
excellent. and extraordinary example of the affectionate
regard which kings ought to have for their fubjeéts.
Lafily, The pardon granted to David, in confequence
of his repentance and facrifice, fhews, that the Lord’s
anger is turned away, and he fhews mer cy to finners,
when. they are fincerely humbled, and have recourfe to
his bounty and mercy.
The end of the Second Book of SAMUEL. |
THE
| Tap
; pe FIRST BOOK
OK edhe) Nb io Giuo8,
ke
—
ARGUMENT.
The Firft Book of Kings contains the hiftory of the
reign of Solomon, the fon of David, and of the kings
of Judah and Ifrael, to the end of the reign of
Jehofhaphat, king of Judah, and Ahab, the king of
the ten tribes ; which includes the hiftory of one
hundred and feventeen years.
CHAP. I.
Ae DAviP being old, marries Abi/hag. Il. Ado-
nijah his fon fets up for king, but David being
informed, of it by Bath/heba, and by the prophet
Nathan, caufes Solomon to be anointed, and to be
proclaimed king, fo that Adonijah’s fattion was pre-
fently difperfed. III. Solomon pardons Adonzah,
upon condition that he would continue in his duty for
the time to come.
REFLECTIONS after reading the chapter.
THIS attempt of Adonijah, was another trial for
David. However, Providence futfered this to happen
whilft David We yet alive, that Adonijah’s party might
| | be
288 © KINGS.
be ruined and difperfed, and Solomon eftablithed
“in the kingdom; that fo the promifes made in
favour of Solomon might be accomplifhed ; and that
the pride and ambition, and confpiracy of Adoni-
jah, might only haften the exaltation of Solomon,
and ftrengthen him in the kingdom. This is one of
thofe examples which prove that God bringeth down
the high looks of the proud, and generally confounds
them in their own haughtinefs ; and that nothing can
hinder the execution of the defigns of Providence ;
that whatever men do to prevent them, only ferves to
haften them; and that criminal attempts turn to the
confufion of the authors. Solomon’s clemency in par-
doning Adonyah, mutt be afcribed to his kindnefs,
and to the love David had for Adonijah, notwithftand-
ing his fins. This fhould teach great men to behave
with clemency, and to pardon offences committed
againft them, as much as poffible, and as the public
peace will admit of it; and we ought in general to be
inclined to meeknefs, and to forgive with pleafure
thofe that have offended us. |
CHAP. II,
a; KING David being near his end, exhorts Solo- —
mon to fear God; orders him to put Joaé to
death for the murders and other crimes he had been
guilty of; to take care of Barzillai’s family, who had
affifted him when 4b/alom confpired againft him ; and
to punifh Shimet. II. David dies, and after his death
Solomon reigned in his ftead, and put to death his
brother Adoniah : he banifhed Abzathar the priett ;
and likewife put to death Joab and Shimei.
REFLECTIONS.
THE exhortations of David to his fon Solomon be-
fore he died, to fear God, area mark of his piety, and
of his affeétion for his fon. In imitation of this ex-
ample, parents ought, above all things, to i ssaar
Oo
CHAP. ILL. 289
to their children the fear of the Lord, while they are
with them, and before they leave this world; which is
the true way to fecure the blefling of God to their
families. The orders David gave Solomon concerning
Joab and Shimei, it muft be obferved, do not argue
David to be bloody-minded and revengeful : he gave
him thefe orders, becaufe it was his duty to inftruét
his fon, and provide for the fecurity of his kingdom.
But be recommended to him the family of Barzillai
from a principle of gratitude, which we ought always
to cherifh in our brea{t for thofe who have done us
good, and for their pofterity. Solomon begain his reign
with the punifhment of Adonijah, Joab, Abiathar and
Shimei. His brother Adonijah, whom he had par-
doned before, he juftly put to death, becaufe he per-
fifted in his defign of being made king ; he hada par
for him, Adbiathar the high prieft, and Joab the general
of the army, being in his intereft ; and his aim was to
ftrengthen his party by marrying Abi/hag, who had
been the wife of his father David; which befides was
in itfelf a criminal attempt. Solomon did not .put
Abiathar the prie{t to death, but only-banifhed him,
in refpeét to his character, and becaufe he had been a
friend to his father David. This was in Solomon an
att of juftice and prudence; but in the views of Pro-
vidence it was defigned to accompiifh thofe threat-
nings that God had formerly denounced againft the
family of Li, from which Abiathar defcended, As
to Joab, whofe life Solomon took away, he deferved to
die for his, wickednefs in killing Adner, Absalom, and
Amaja, and for rebelling againft David, as he had then
done, by entering into the conipiracy of Adonijah.
As for Shimei, Solomon at firft gave him his life, on
condition he would not depart from Jerufalem ; pru-
dence requiring him to ufe this precaution with a man
he had fo much reafon to fufpeét; but when Shimei
broke the oath which he had taken, and left Jeruda-
em, perhaps with fome;ill defign, he was juftly con- ~
demned to die, Princes are fometimes obliged, con-
trary to their own inclination, to ufe feverity, and
VOL. I. U take
290 | I. KINGS.
take away the lives of fuch as difturb the public tran-
quillity; and bloody, unjuft, and feditious men, fuch
as Adonijah, Abiather, Joab, and Shimei, receive at
length the reward of their deeds.
CHAP. III.
I. KING Solomon marries the daughter of Pharaoh
king of Egypt. IT. Le goes to Gibeon, where
the tabernacle was, to offer a folemn facrifice ; God
appears to him in that place, and permits him to afk
of him what he pleafed. So/omon having defired
wifdom, rather than riches, God grants him both, and
that prince foon gave proofs of the extraor dinary
wifdom he had received from heaven, in the judgment
he pronounced in the difpute between the two women
about their children.
REFLECTIONS.
GOD granted Solomon a peculiar favour, when he ©
gave him the liberty to afk what he pleafed ; and Se-
lomon gave an inftance of his wifdom and piety, when
‘he afked of God kill and underftanding to enable him
to govern the people, rather than clory and riches.
This requeft was fo agreeable to God, that he granted
this prince an extraordinary degree of wifdom, and at
the fame time gave him riches and glory furpaffing the
greateft kings. This teaches princes and magiftrates,
that being ‘fet up for the good of the people, they
ought above all things to endeavour to get that wif-
dom and integrity which they have fo much need of,
and to found their glory, not in power and riches, but
in the exercife of juftice, and in good government.
And we ought all of us to learn from hence, to labour
after, and beg of God in the firft place true wifdom,
“which confifts in fearing him; and the gifts and
graces of the fpirit neceflary to that end. ‘The manner
in which God received Solomon’s prayer, proves, that
he is always ready to grant thele gifts to thofe that
, afk
CHAP. IV. 291
afk them, befides which, he oftens grants them tempo-
ral bleflings, although they do not afk them. This is
what Je/us Chri teaches us in thefe words : Seek ye
firft the kingdom of God, and his righteoufnefs, and ail
other things shall be added unto you. Latftly, They
foon difcovered that So/omon was endued with an ex-
traordinary degree of wifdom, by the judgment he
pafied between the two women that came before him ;
and thefe beginnings of his reign fhew how completely
happy that prince would have been, if he had _perfe-
vered in holinefs, and in the fear of the Lord.
CHAP. IV.
[NX this chapter we fee, I. Who were the principal
officers of king Solomon. IJ. The extent of his
kingdom ; his riches; the plenty and peace enjoyed
by his fubjeéts; his wifdom; his knowledge of natu-
ral things ; and the great reputation he had in foreign
countries.
REFLECTIONS.
WE fee here, that God raifed Solomon to a very
great pitch of glory, granting him riches and power,
which diftinguifhed him from the greateft princes,
and withal, fuch wifdom, and prudence, and know-
ledge, which made him vaftly fuperior to the wifeft
men that were then in the world. Thus God fulfilled
the promifes he had made to David, to give him a fon
whofe kingdom fhould be very glorious ; and thus he
rewarded the piety of Solomon, and the zeal he then
fhewed for his fervice., We,may moreover con-
fider, that God granted this power and plenty to
Solomon, to enable him to build the temple of
Jerufalem, and to eftablifh divine fervice in it.
However, it muft be remembered, that this great wif-
dom, and the riches, and the graces Solomon had re-
_ ceived, were profitable-to him only whilft he ufed them
as he ought; but as foon as he abufed them, they
u2 became
.
»
$99 TUKINGS.
became @ fnare and ruin to him. This thews, ‘how
dangerous the poffeffion of riches is,-and how much
we ought to fear abufing God's gifts and graces.
CHAP. V.
JIIRAM king of Tyre and Solomon fend ambafla-
~~ dors to ‘each other. Solomon employs a great
humber of workmen to build the temple, and ‘obtains
of [Hiram workmen and matertals for the fame purpofe.
REFLECTIONS.
IT appears here, that as foon as Solomon was upon
the throne, he fet about building the temple, accord-
ing to the direétion-and fcheme that his father David
had communicated to him before his death ; and that
God, to facilitate the execution’ of this pious defign,
difpofed the king of 7yre to grant him all he ‘defired.
Nothing is more commendable in a prince, who. knows
God, than to have at heart the concerns of religion,
and God bleffes thofe defigns which are formed to
promote his glory, and gives them fuccets.
CHEAP. VI.
COLOMON begins to build the temple in the fourth
year of his reign, and the building was finifhed at
‘the end of feven years. -
CHAP. VII.
“SOLOMON builds the ‘houfe in the foreft of Ziba-
nus; his own and the queen's palace ; ‘and orders
“feveral things ‘to ‘be made for the temple, and for
‘divine fervice. !
REFLECTIONS On chap. vi, and vii. ]
AS foon as Solomon was fettled upon’ the throne, ‘he
began to build the temple at Jeru/ulem, agreeable to
his father David's order, andthe will of God himfelf.
230 8 He
wy
CHAP. VIII. 993°
He built it in a moft magnificent manner, employing
to that end thofe immente riches God had given him }
and {pared nothing which might engage his fubjects,
and all the neighbouring nations, to reverence and
refpeét the temple. ‘Thefe were marks of the. zeal
which then animated and infpired him. God let him
know that what he had done was acceptable in his
fight; and that if he and his people inviolably adhered
to him, he would always be their protector and their
God. But this prince and his tubjeéts falling into
difobedience and idolatry, that holy place was deli-
vered to the mercy of idolatrous nations, and was at
laft utterly deftroyed. Luaiily, The temple of Solomon,
as to the chief parts of it, the court, the holy and the
mott holy place, and what was fet in them, was the
fame with the tabernacle, which J/ofes had built in
the wildernefs, as we fee by the fortieth chapter of
Livodus.
CHAP. VU.
1 HE ark of the covenant, and the facred veffels,
which had been till then in the tabernacle,
which David had fet up at Jerufalem, king Solomon
orders to be carried into the temple. He offers facri-
fices, and God gives them tokens of his prefence. » II.
He dedicates the temple by a prayer, in which he
blefles God that he had happily executed his defign of
building him an houfe, and befeeches him to accept
the prayers which fhould be offered up to him in that
place. III. Laftly, After his prayer is ended, he
offers a folemn facrifice, and again praifes God; and
then difmiffes the people,
. 4
REFLECTIONS. |
SOLOMON’s dedication of the temple, and the
prayer he addrefied to God, is a noble proof of that
prince’s fervent zeal at that time. In this prayer we
fee, lis fentiments of religion were perfeétly pure ; that
he confidered the temple as a place where God would
) | be
294 J. KINGS.
be prefent, but not confined ; and which would be fet:
apart chiefly for prayer, and not for a worfhip purely
- external and bodily. This teaches us, that God
dwells not in temples made with hands; that he fills
heaven and earth; and therefore, that he ought to be
every where worfhipped in fpiritand in truth, Never-
thelefs, when there are places fet apart for his fervice,
they ought to be had in reverence; and we fhould
confider them chiefly as houfes of prayer, as the
temple at Jerufalem was, as our Lord teaches us in the
gofpel. Let us next confider the feveral parts of this
prayer of Solomon. He begged of God to hear all the
fupplications offered up to him in the temple by the
Jews, in their feveral neceffities, and even by ftrangers.
From this prayer we learn, that all events proceed
from God; that war, famine, peftilence, and other
judgments, are inflicted by providence, when men
provoke God by their fins; that to have recourfe to
God by prayer, confeffion of fins, and true repentance,
is the way to remedy thefe evils ; and that God is
always ready to hear and to deliver thofe who call
upon him in their neceffities, and with all their hearts
turn unto him. We kere fee, laftly, with what fer-
vency and joy Solomon gaye thanks to God, and im-
plored his bleffing in behalf of all the people. Let us
join with him in both thefe duties ; praifing God for
all his bleffiugs, and efpecially for {piritual mercies ;
above all, with fervent devotion befeeching him to
turn our hearts towards him, that we may keep his
commandments faithfully and with perfeverance,
CHAP. IX.
I. (1 OD again appears to Solomon, and promifes to
dwell in the temple, and to eftablith his king-
dom, if he and his people obeyed his laws ; threatning,
on the contrary, to deftroy the J/raelites and the
temple, it they forfook his fervice. II. Solomon gives
to the king of Tyre feveral cities, in return for gold
and materials which that prince had furnithed hu
we WIth j
CHAP: X..” 295°
with; he builds cities and forts, and makes feveral
nations tributary; gives pofts and offices to the Ifra-
elites his fubje&ts ; brings the queen his confort to the
palace he had built for her; and offers facrifices to
God, and fends a fleet to Ophir.
REFLECTIONS,
I. THIS fecond vifion, in which God renewed with
Solomon his promifes of favour, provided he and his
people were obedient, and threatened him with the
effeéts of his wrath if they fortook him, fhews, that
God negleéts nothing which may tend to unite men
to him, and confirm them in goodnets. He is always
ready to pour his benefits upon them, while they fear
him; but deprives them of his bleffings, when they
dare to offend him, afd withdraw their allegi-
ance from him. ‘Thus it was with the Jews, who,
when they had provoked the Lord by their fins, expe-
rienced the truth of the threatnings contained in this
chapier. II. So/omon took care to provide for the
fecurity of his kingdom, and the happinets of his fub-
je@ts, which is not only lawful, but the indifpenfable
duty of a good prince. He expreffed likewife a great
zeal for religion and the worfhip of God ; which is ftill
more worthy ef a prince’s care, whem God has ho-
noured with the knowledge of himfelf. Laftly, We
fee in this chapter, that God bleffed Solomon in all his
undertakings, confirmed and enlarged his dominion,
fubduing to him the neighbouring nations, and in-
ereafing his riches and revenues. Behold how God
profpered this prince while he adhered to his duty!
and thus is he always ready and willing to blefs good
kings, and in general all thofe that fear him and ferve
him in truth and fincerity. |
CHAP. X.
THIS chapter contains two things, I. The arrival
of the queen of Sheba, who came te Jerufalem to
fee and hear king Solomon. Il. A defcription of the
| riches
— 296 J. KINGS.
riches of Solomon; of his throne; of his veffels; of
his chariots; of the tribute that was paid him; and of
the plenty enjoyed by his fubjects. -
REFLECTIONS.
“THERE are two things chiefly to be confidered on
the journey taken by the queen of Sheba, who cameto ~
Jerufulem, becaufe fhe had heard of the witdom and
{plendor of Solomon : One is, that this journey ferved
not only to heighten the glory and reputation of that
prince ; but alfo to infpire the queen of Sheda and her
attendants with great reverence for the true God, who
was worthipped at Jerufalem. It appears, by what
that princefs faid to king Solomon, that fhe returned
to her own couniry full of fuch thoughts, fince the
acknowledged God had given Solomon all his wifdom
and all his glory, and had made him king over L/rael-
The other reflection is that which our Lord makes in
the gofpel, when he fays that the queen of Sheba, who
came from a far country to hear the wifdom of Solo-
mon, thall rife up in judgment againft us and condemn
us, if we do not grow better by the divine inftrudtions
of him that is greater. than So/omon ; and who in wil-
dom, as well as glory, infinitely furpaffes this king of
the Jews. As for the magnificence and riches of that
great king, which was defcribed in this chapter, it
muft be confidered, I. That God granted him thofe
advantages, to accowplith the promifes he made of
giving him fuch wifdom, riches, and glory, as fhould
raife him above all other kings. II. We fhould take
notice of the judgment which Solomon himfelf paffes
upon his glory, in the book of Ecclefaftes: I was,
fays he, king over Jfrael in Jerufalem; I was great
aboce all that had been before me; I made me great
works ; L built me houfes ; L gathered me alfo filver, and
gold, and precious things ; and whatfoever mine eyes
defired I kept not from them; and withheld not my
heart from any joy. But when I had looked upon alt
on or which I had taken, I found that all was
vanity
a
CHAP, XL 27
wanity and wevation of fpirit. Add to this, that the
enjoyment of all thefe advantages is not only vain, but
dangerous. Men are ealfily corrupted in the midtt of
peace and plenty, as Solomon himtelf was at laft, as
we find in the next chapter. We ought therefore in
this refpe& to fet bounds to our defires, and depend
upon Providence tor the reft, which will always pro-
- vide us with the neceffaries of life, as it clothes the
flowers of the field more magnificently than Solomon
was in all his glory, as Je/us Chrifé tells us in the
gofpel.
CHAP. XL
I. KING Solomon forfakes God in his old age, and
is drawn away into idolatry by his wives, and
oceafions the people to fall into the fame fin. IT. At
which God being provoked, declared that he would
take away from his fon a part of his kingdom, and
even at that time did ftir up againft him Hadad, Re-
zon, and Jeroboam. III, ‘To the laft of thefe a pro-
phet foretold, that he fhould reign over ten tribes of
Lfrael ; upon which Jereboam retired into Egypt, where
he ftayed till the death of Solomon.
REFLECTIONS,
THE refleétions to be here made relate to Solomon's
fin, and to his punifhment. I, In his fin we are to
confider, that this prince, who had been enriched with
fo many graces; who had been fo wife in his youth,
and who had dedicated the temple of Jerufalem with
fo great zeal and devotion, forfook God in his old
age, and fell into idolatry; he built temples to the
idols which his wives adored ; in thefe temples he
worthipped falfe gods himfelf, and drew his fubjeéts
into the fame fin. If the wifeft of men fo greatly
erred, who dare be off their guard ? Even thofe who
have received the greateft favours from God, ought to
improve by this example, and confefs, that notwith-
ftanding all thefe advantages, they may fall into the
greateft
298 _ I. KINGS.
greate{t diforders, and become wholly corrupt: Thofe:
efpecially, who in their youth have had, through the,
grace of God, fentiments of piety and virtue, ought to,
preferve them with great care, left they lofe them, and
God intirely forfake them. It muft likewife be ob-
ferved, that Solomon corrupted himfelf amidft the
pleafures and the glory that furrounded him. But
the chief caufe of his corruption, was his marrying
feveral wives, and they too ftrangers and idolators ;
which God had exprefly forbidden the kings of Z/rael
todo. ‘Thefe women feduced him, and tempted him.
to idolatry. This is an example, which proves that
men are eafily feduced by plenty and pleafures; that
voluptuoulnefs is the moft dangerous of all tempta-
tions; and that women, loft to all fenfe of virtue and
trne religion, may engage thofe who are devoted to
them in all manner of irregularity and impiety. IT.
‘We fee, in the fecond place, that the Lord, provoked
at Solomon's thus forfaking him, and drawing his people
into idolatry, in his own time ftirred up feveral ene-
mies again{t him, and took from his fon a great part
of his kingdom, to give it to Jeroboam. Punifhment
follows clofe upon the fins we commit againf God:
but he is above all offended with thofe who ungrate-
fully turn away from him. He deprives them of his —
grace and favour, takes from them the advantages
they did enjoy, and makes them examples of his ven-
geance. But Solomon not only introduced idolatry,
he even futtered it to continue all his life, fo that it
-yemained in the reign of his fon Rehoboam, as we find
in the fequel of this hiftory. So/omon therefore did
not retrieve his great fin. We likewife learn from this
hiftory, and from what the prophet Ahiyah faid to
Jeroboam, that it is God who exalteth and abafeth
kings, and difpoies of kingdoms, and giveth them to
whom he pleafes.
CHAP,
CHAP. XII. 299.
CHAP. XII.
ERE we fee three things: I. How, and upon what
occafion, fen tribes of //rae/ revolted from Reho-
boam the fon of Solomon, and took Jeroboam for their
king. Il. That Rehoboam, intending to make war
againft the ten revolted tribes, was forbidden by God
to execute that defign, ILI. That Jeroboam, tearing
left his fubjects fhould return to their obedience to
Rehoboam, when they went up to Jerufalem to the
folemn fefiivals, fet up a falfe wortfhip in his kingdom,
making golden calves, which he placed in Dan and
Bethel, and caufed to be worfhipped under the name
of the God of J/rael.
REFLECTIONS.
IN this chapter we have an account of a remarkable
event; the divifion of the kingdom of Rehoboam, the
fon of Solomon, into two kingdoms ; one of which was
that of Judah, which remained fubjett to Rehoboam ;
and the other that of the ten tribes that revolted, of
which Jeroboam was king. Thus God punithed the
potierity of Solomon as the prophet Ahyah had declar-
ed, after he had forfaken the worfhip of God to ferve
idols. And as Rehoboam loft part of his kingdom be-
caufe he would follow the rafh violent counfels of the
young people, rather than the prudent advice of the
old men; one may learn, that princes. fhould never
ufe their people with too great rigour, and that it is
dangerous to liften to the violent countels of perfons
that have neither prudence nor experience, which is
commonly the cafe of young folks, though they flatter
our pafiions. God's. forbidding Rehoboam, and his
fubjects, by the prophet Shemaiah, to make war againft
their brethren of the ten tribes, fhews, that God was
pleafed the kingdom of J/rae/ fhould remain feparated
from Juduh. Befides, God fuffered them not at that
time to make war upon Jeroboam, becaufe that prince
had not yet offended him by idolatry, and becaufe his
fubjects
300 T. KINGS.
fubjects and the men of Judah were brethren. This
fhews, that we ought not haftily to take up arms
againtt thofe with whom we are united, efpecially by
the bands of religion. Laftly, As Rehoboam and his
fubjects defifted from their enterprize, as foon as the
prophet had made knoWn to them what the will of the
Lord was; we ought likewife to fubmit to whatever
God commands, and never refift his providence, when
we fee he is determined to corre&t us. Here however,
we muft take notice of the blindnefs and ingratitude
of Jeroboam, who, inftead of relying on the promifes’
God had made him of preferving the kingdom in his
family, if he continued faithful, and fearing left his-
fubjeéts fhould forfake him, if they went to facrifice at
Jerufalem, out of a falfe policy fet up idolatrous wor-
fhip in his kingdom, which occafioned the ruin of his
family, and at laft, the rnin of the kingdom of the ten
tribes. ‘Thus men, in{tead of trufting to God in the
faithful difeharge of their duty, for fecurity have re-
courfe to ill methods, whereby they draw upon them-
felves at length thofe very misfortunes they mean to
avoid. It is alfo worth notice, that though Jeroboam
-and his fubjeéts did not intend perhaps to worthip
falfe gods, nor did look upon thefe two golden calves
as real deities; but meant only to worfhip the true
God under the fimilitude of thefe calves ; yet the ferip-
tures aflure us, they were guilty of real idolatry:
from whence it follows, that to make a man an idola-
tor, it is not neceflary that he intends to worfhip falfe
gods; but that a man then becomes guilty of this fin,
when he worfhips God under any fimilitude whatever,
and tranfgrefles what is in fo exprefs a manner pre-
fcribed in the law of God on this fubjeé.
CHAP. XIII.
I. Prophet comes from Judah to Bethel, and fore-
~ tels, that the altar that Jeroboam had built there,
fhould be deftroyed by a king named Jofiah ; which
_ predi€tion he confirms by two miracles. - IT bn
ame
rc .
TE I
CHAP. XIII. 301
fame prophet is killed by a lion, for eating in the houfe
of adcther praptiee contrary to the command of God.
REFLECTIONS.
IT is fomething remarkable, that as foon as Jero-
boam had fet up his falfe worfhip, and while he was
offering upon the altar of Bethel, a prophet came thi-
ther from Judah, who foretold that that altar fhould
be deftroyed by a king of the race of David, named
Jofiah. This predi€ion was immediately confirmed
by two miracles ; tbe altar was rent, aud the hand of
the king, which he ttretched out to lay hold of the
prophet, withered and became immoveable, but was
veftored to him afterwards upon the prayer of the pra-
phet. Thefe things happened to convince the ten
tribes, that the worthip which Jeroboam had eftablifhed
at Bethel was odious in the fight of God; and that,
although he had permitted them to revolt from Reho-
boam, David’s grand{on, yet the pofterity of David
fhould continue for ever. ‘The prediction of the pro-
phet that came from Judah is very exprefs: the kiag,
who was to deftroy the altar of Bethel, is particularly
‘pamed in it; and the prophecy was accomplithed
about three hundred years after, when the good king
Jofiah overthrew the altar of Bethel, as we read in the
twenty-third chapter of the Second Book of Kings.
~ God’s prohibiting the prophet, who went to Bethel, to
eat in that place, fhewed, that God looked upon that
placeas ‘defiled by the idolatry praétifed in it, and the
death of the fatne prophet, ‘who was killed by-a lion,
‘for eating with the prophet of Bethel, tended’to the
fame purpofe; and that it might more plainly appear
God had-fent the lion, he fuffered not thewild beaft, -
after he had flain'the prophet, either 'to touch his car-
cafe, orto hurt the afs upon which he rode. This
furprifing evett, which all that paffed by were witneffes
of, happened, not only to punift the prophet for his
difobedience, but'alfo and chiefly, that this miracle
‘Joined to the foregoing might convince the Z/raelites
that
302 — -- T, KINGS.
that this prophet was fent from God, and that all he
had foretold would infallibly come to pafs; and this
the prophet of Bethel acknowledged. Laftly, What
happened to this prophet, who was killed by a lion
for difobeying the exprefs command of God, and fuf-
fering himfelf to be feduced by the prophet of Bethel,
fhews, that it can never be lawful to difobey the
commandments of the Lord; and that when he has
made known his will to us, we are inexcufable if we
depart from it upon any pretence, and fuffer ourfelves
to be feduced by thofe who attempt to withdraw us
from our duty.
CHAP. XIV.
I JEROBOAM, king of Ifrael, having a fon fick,
fends his wife to inquire of the prophet Ahijah
whether that ficknefs was mortal. The prophet fore-
tels the death of his fon, and the deftruGtion of his
whole family, becaufe of the idolatrous worfhip he had
fet up among the J/raelites. II. Rehoboam and his
fubjeés fall into idolatry ; and God, to punifh them,
caufes Shifhak king of Egypt to come up againft them,
who took the treafure of the temple of Jeru/alem,
and carried away great fpoils. Rehoboam dies when
he had reigned feventeen years, and is fucceeded by.
Abijam. |
REFLECTIONS.
THE firft obfervation we are to make here is, that
when Jeroboam wanted to confult the prophet Ahiah,
to know what would be the event of his fon’s ficknefs,
he ordered his queen not to fay who fhe was. This he
did, becaufe, knowing himfelf to be guilty of idolatry,
he durft not make himfelf known. . But God told
Ahijah that the wife of Jeroboam was coming to him,
which muft needs furprize her very much; and. the
‘prophet, by God’s command, declared to her, that
not only the young prince fhould die, but the whole
family of Jeroboam fhould be deftroyed ; heceale by
is
CHAP. XIV. 303
his idolatry he had provoked God, who had fet him
upon the throne. ‘Thus the very fame prophet, who
had formerly foretold that he fhould reign over the
ten tribes, and that if he kept the law of God he would
blefs him, and continue the kingdom to his potterity,
affured him of the death of his fon, and the utter de-
ftru&tion of his family. ‘This fhould bave taught
Jeroboam and his tubjeéts, that the: worfhip of idols,
which they had introduced, muft be odious in the
fight of the Lord. All theie threatnings were accom-
plifhed; the fon of Jeroboam died at the very inftant
Ahijah had foretold ; and fome time after all his family
were deftroyed. Thus does God punith thofe who
forget his favours and their own duty, who are the
authors of impiety, and give offence by their wicked
lives. There is one circumftance very remarkable in
this hiftory. ‘The prophet told the wife of Jeroboam,
that God would take the fon that was fick out of this
world, becaufe in him alone, of all the family of Jero-
boam, he had found fomething good. When God
takes young people, in whom he has implanted fome
good difpofitions, it is becaufe he loves them. By
this means he fecures their innocence from the temp-
tations to which they would be expofed, and preferves
them from the miferies in which they would be in-
volved by living longer. On the fecond part of this
chapter, we muft obferve, that Rehoboam, king of
Judah, inftead of improving under God’s chaftening
hand, who had fuffered ten tribes to revolt from him,
countenanced and confirmed the idolatry which his
father Solomon had begun, and with that all manner
of uncleannefs and irregularity. Men too commonly
att in this manner ; they neither amend by the long
fuffering, nor by the correétions of the Almighty, and
fo expofe themfelves to new misfortunes, as it happen-
ed to Rehoboam and his tubje&ts. The king of Egypé
came again{t them and carried off their treafures, and
the moft valuable things in the temple, and m the
king’s palace. This fhould have taught this prince
and his fubjeéts, that if they continued to provoke
| ; God,
$04 iteamilaieae.
God, he would at laft forfake them, and deliver the
city and temple of Jerufalem into the hands of ftrangers
and unbelievers. : |
CHAP, XV... rie
I. ABISAM, fon of Rehoboam king of Judah, reigns
three years» and continues in the fins and ido-
Aatry of his father. Il. He was fucceeded by A/a his
fon, who reigned forty years. This prince deftroyed
idolatrous worfhip ; he called in the affiftance of Ben-
hadad, king of Syria, when he was attacked by Baafha
king of J/rael: Jehofhaphat his fon fucceeded him.
Ill. Nadab, the fecond king of I/rael, fon of Jeroboam,
reigns two years. | Baa/ha, confpiring againft hin, kills
him, and reigns in his ftead.
REFLECTIONS:
IT appears from the hiftory of 4bijam, that he did
not improve by the misfortunes of his father Rehoboam,
but imitated his vices; and that neverthelefs God, in
confideration of the promifes he had made to David,
gave him a fon to fucceed him, and {pared Jeru/falem.
God often grants favours to perfons unworthy. of them, .
and fometimes {pares ungodly children for the piety of
their fathers. As for dfa, king of Judah, he gave
’ proofs of his piety in labouring to abolifh the idolatry
which Selomon and Rehoboam his predeceffors had fet
up. Wherein he has fet an example which fhould ftir
up princes to remove iniquity, and promote the true
fervice of God in all their ftates and dominions. But
Afa finned, when he was attacked by the king of
SLfrael, and applied to the king of Syria for afiiftance.
‘We learn in the fixteenth chapter of the fecond book
of Chronicles, that this proceeding difpleafed the Lord,
and that the end of d/a’s reign did not anfwer to the
beginning of it. When men, who have a. fenfe of
religion, fuffer themfelves to be off their guard, they
eafily ftray from their duty, and rob. themfelves of
their title to the divine protection. Ou the reign of
hy , Nadab,
. CHAP. XVI. 305°
Nadab, the fecond king of J/rael, we are to obferve, -
that as he followed the impiety and idolatry of his fa-
ther, he reigned but two years, and perifhed in a mifer-
able manner, being flain by Baajha. This was the
juft judgment of God upon the tamily of Jeroboam,
who having fet up an idolatrous worthip in the king-
dom of the ten tribes, was punifhed in the perfon of
his fon, as Solomon, who had been guilty of a like fin,
was punifhed in the perfon of his fon Kehkoboam ; but
with this difference, that God preferved the family of
Solomon upon the throne, while the family of Jem
boam was extinguifhed ; Baajha having dettroyed the
whole houfe of that prince, without leaving one per-
fon alive, as the prophet Ahijah had foretold. ‘This
curfe, which fo vifibly fell upon the family of Jero-
boam was to the L/raelites an evident proof, how much
God abhorred the idolatry which Jeroboam had intro-
duced, and that the family of Davia thould always
fubfift. God takes fevere vengeance on thofe who
caufe iniquity to aboand ; their glory never lafts long,
the wrath of God purtves them, and even often falls
heavy upon their pofterity. .
CHAP: XVI;
I. ‘THIS chapter contains the hiftory of four kings
of I/rael, who all reigned in the time of A/a
king of Judah, namely, Baajha, Ela, Zimri, and
Omri. The prophet Jehu declares to Baajfka, that
God would utterly deftroy his houfe becaute of his
idolatry. ‘This king died when he had reigned twenty-
four years. Il. L/ah his fon reigned two years, and
was the fourth king of J/rael, IIL. Zimri, who was
the fifth king, flew him, and deftroyed the whole
family of Baaj/ha, but reigned no more than feven days;
and the people rifing up againft him, be burnt himfelf
in his palace. IV. After bis death, Zibni and Omri
difputed the kingdom, but Omri prevailed, and reigned
twelve years; he was the fixth king, and built Swma-
ria, which was afterwards the capital of kingdom of
yoL. I, xX Lfrael.
306 . JORENGS,
Tfrael. Av thefe kings were idolators: Omri being
dead, Ahad his fon fueceeded, who was more wicked °
than any of his predeceffors; he married Jezebel,
daughter of the king of the Sidonians.
REFLECTIONS
IN this chapter we obferve, that Baa/ha, after he
had, by God’s command, rooted out all the defcend-
ants of Jeroboam, was himfelf rejected by God becaufe
of his idolatry, and his family deftroyed as Jeroboam’s
had been, and as the prophet Jehw had declared.
Elah his fon reigned but two years, and Zimri having
con{pired againit him, flew him and all the reft of
Baajha’s family, without leaving one of them alive.
_ Afterwards, Zimrz, whom God had made ufe of to
fulfil the threatniegs he had denounced againft Baa/ha,
came to an end worthy the crime he had committed
in murdering his king, and laid violent hands upon
himfelf. Omri, an idolatrous prince, reigned after
him, and next Ahad, who exceeded in wickedmefe alk
thofe that went before him. We fee clearly, in the
feries of all thefe kings of Z/rael, that divine vengeance
purfues the wicked, and particularly wicked princes.
When God has made ufe of them to do juftice, and to
execute the decrees of his providence, he cuts them
off; and deftroys them one by the other.. But we muft
take notice, that all thefe kings, notwithitanding the
warnings given them by God, and the examples they
had before their eyes, continued to offend him, by
keeping up idolatry in their kingdom for reafons of
ftate and principles of falfe policy. When men do
oniy confult their paffions and their intereft, and
worldly confiderations prevail with them, nothing can
overcome their obftinacy; the moft exprefs warnings,
and the moft remarkable inftances of divine juftiee,
are ufelefs and unprofitable ; and therefore the Lord is
at length provoked to caft them off, and.forfake them
vutterly. |
ie
CHAP. XVII: 307
CHAP. XVII.
‘THE hiftory of the prophet E/ijah, who lived in the
reign of Ahab, king of Z/rae/, begins in this chap-
ter; in which there are four things to be obferved.
I. Elijah forewarns Ahab of a drought that fhould Jaft
three years and a half, which was followed by a great
famine. II. God in a miraculous manner feeds
Elijah near the brook Cherith. III. He fupports him
at Zarephath, near Zidon, at a widow's, whofe meal
and oil the prophet multiplied. IV. He raifes to life
the fon of that widow.
REFLECTIONS,
THE hiftory of E/ijah is to be read and meditated
with great care and attention, fince he was one of the
greateft prophets that ever was in J/rae/; and the moft
remarkable for his zeal, and for the extraordinary and
miraculous actions of his life. It muft be obferved in
general upon this hiftory, that God, in his great good-
ne{s, raifed up Elijah among the; ten tribes where ido-
latry abounded, and at the time when Ahad, a very
wicked king, was going to introduce a fpecies of
idolatry, fill more abominable than that introduced by
his predeceffors. The more the J/raelites departed
from’ God, the more. powerful means did God make
ufe of to recover them. ‘The extraordinary drought
and famine which afflicted the kingdom of J/raed at
that time, for three years and fix .months, which is
taken notice of by the profane writers, tended to the
fame end. The Lord intended by this means to
punith this people, who were engaged in idolatry, and
prepare them to receive what E/ijah fhould declare in
the name of the Lord, to recover them to their duty ;
and would have this drought denounced againft king
Ahab by the prophet Elijah, to teach him and all the
I/raelites that:it came from the Lord, who was the
only true God. .The miraculous manner in which
Elijah was fed near the brook Cherith, and afterwards
PRERS x % in
308: _ I. KINGS.
in the houfe of a widow whofe meal and oil weresmul-
tiplied, is a proof of the care God took of his prophet:
and fhews us, that God takes care of thofe that fear
him in times of danger, and feeds them in the time of
dearth, as the feripture elfewhere exprefles it. Our
Lord obferves upon this hiftory, that Edijah was fent
to Zurephath, to a woman who was a ftranger, rather
than to the land of //rael, becaufe the Z/raelites were
not worthy that God fhould work miracles for their
fakes. By this too Jefus Chrifé meant to teach the
people of Nazareth, that God does not ufually beftow.
his favours on thofe who are not difpofed to make a
good ufe of them. Laftly, We fee in this chapter,
that Kdiyjah brought to life the fon of that widow with
whom he lodged. This was an unheard-of miracle,
and muft make Elijah be confidered as the prophet of
the Lord, and fll him hkewife with confidence in
God, in the troublefomes times in which he lived. This
refurre€tion of the fon of the widow of Zarephath, is
likewife a proof and type of the general refurreétion,
which now and then God thought fit to give the Jews
examples of, to confirm them in the belief and expec-
tation of another life.
CHAP. XVIII.
I. (10D fends Elijah to king Ahab, to acquaint him
that the famine and the drought were almoft at
. anend; and the prophet gives the king notice of his
coming, by Obadiah the governor of Ahab’s houfe,
who was aman that feared God. IL. Elijah prefents
himfelf before the king, and reproaches him with his
idolatry. III. He gathers together all the people,
and the prophets of Baal, upon mount Carmel, and
there having proved to them by a miracle that Baat
was nothing more than an idol, and confounded the
falfe prophets, he caufed them all to be put to death.
IV. After which God fent rain, and the famine
ceafed. .
REFLEC
CHAP. XVIII. 309
REFLECTIONS.
THERE are feveral confiderations to be made on
this chapter; as, 1. ‘hat God having refolved to put
an end to the drought and famine, which had afflicted —
the kingdom of L/rae/, was pleafed to promife rain by
Elijah, as he had foretold the drought; that Ahab and
all his people might learn that there was no other God
but the Lord, whofe minifter the prophet was. IL.
Let us take notice of the piety of Obadiah, governor
of the king’s houfe, who living in a wicked court, and
under an idolatrous privce who dettroyed the prophets
of the Lord, hid and fed an hundred of thefe prophets,
and had fo great a relpect for H/ijjah. ‘This example
fhews, that in the worft of times and places, there are
always fome good people to be found ; and this noble
action of Obadiah is an example to great men to love
religion, and to proteét its true minifters. IIl. But
above all, we muft obferve the wonderful zeal and
courage with which Ldijah reproached Ahab for his
impiety, without dreading the wrath of the king, who
was provoked againft him. But God, who infpired
Elijah with fo much refolution, reftrained the malice
of dhab, and even difpofed him to do what Elijah
defired, and to aflemble together the prophets of Baal
and Jezebel on mount Carmel. IV. The method
Llijah propofed to prove that Baal was nothing but a
mere idol, fhews how great his faith was, and that he
was firmly perfuaded-God would hear him. V. This
prophet wrought a very remarkable miracle, when, in
the prefence of Ahab and the J/raedites, he cauted fire
to come down from heaven upon his facritice, which
the falie prophets could not do with all their prayers
and fuperttitious ceremonies. Then it appeared very
plainly that Baal was only an idol, and that his mini-
{ters were mere iimpoftors. ‘The effeGi of this miracle
was very remarkable, fince all the people cried out,
Lhe Lord, he is God ; and then, at Kljah’s command,
put the prophets of Baal to death. Moreover, it is
to be confidered, that L/ijah, in commanding the falfe
pro-
310 © »-.) ) E@IKENGS.
prophets to be put to death, did only follow the direc.
tion given in the law, where God exprefsly command-
ed, that thofe fhould be put to death who drew away
the people to idolatry. Thefe words of Ldijah to the
Tfraelites, How long halt ye between two opinions ? If
the Lord be God, follow him ; and if Baal be God, fol-
low him; deferve to be ferioufly confidered. As God
could not endure the lukewarmnefs of the J/raelites,
who were divided between the worthip of God and the
worthip of idols, fo neither would he have us divide
our love between him and the world. Laftly, We fee
that God, in his great goodnefs to his people, fent
rain; but he fent it not till the people had given public
marks of their repentance: and as, at the word of.
Elijah the heaven had been fo long fhut up, fo the
rain came at the word of the fame prophet. All this
feries of miracles was defigned to recover the ten tribes
from their idolatrous worfhip, and to preferve the
knowledge of the true God in that kingdom, which
would otherwife have been almoft entirely extinguifhed
under the reign of Ahab. The apottle St. James makes
a particular reflection on the heavens being fhut and
opened by Liijah’s prayers, when he fays in the fifth
chapter of his Epittle, Zhe fervent prayer of a righte-
ous man availeth much. lias was a man fubje@ to
like pafhons as we are, and he prayed earneftly that tt
might not rain, and it rained not on the earth by the
Space of three years and fix months. And he prayed
again, and the heavens gave ‘rain, and the earth
brought forth her fruits,
CHAP. XIX,
IL. QUEEN Jez ebel, wife of king Ahab, endeavour-
ing to put Elijah to death, he -flies into the
wildernefs; but God fent an angel to him, who com-
forted him, and brought him food ; after which, he
was forty days and forty nights without eating any
thing, and came to mount Hored. II. There the Lord
appeared to him; and acquainted him that he was ses
the
—S a -
? | es x
ie Cigale
CHAP. XIX. $11
‘the only prophet of the true God ; and that there were
ftill in J/rael many perfons who did not worthip the
idol Baal. IIL He orders him to anoint Hazael king
of Syria, Jehu king of L/rael, and Eli/ha a prophet. |
REFLECTIONS,
WE fee here, I. That queen Jezebel, inftead of be-
ing moved at the miracles wrought by Ei/ijak, in con-
founding the prietts of Baal on mount Carmel, and
making it rain after fo great a drought, which had
lafted fo long, vowed to put the prophet to death,
This refolution of her's, fhews the extreme wickednefs
and hardnefs of her heart. But when men are arrived
to a certain degree of wickednefs, they grow more and
more obftinate; and that which’ ought to foften their
hearts and humble them, only ferves to. make them
more infolent. If. The grief which the propltet
Elijah then endured, and his prayer to God to take
him out of the world, fhewed his great zeal, though
attended with fome frailty. Thofe who love God
fincerely are all animated with the fame zeal, and
nothing afflicts them more fenfibly, nor makes them
more uneafy, than to fee iniquity abound among men. |
Ill. God, to comfort and ftrengthen Elijah, fent an
angel to him, and fupported him miraculoufly for
forty days by one meal; he was likewife pleafed ‘to
appear to him in a vifion, and affure him to his com-
fort; that he had yet referved feven thoufand fouls in
the kingdom of J/rae/, who had not bowed the knee
to Baal. Here we learn, that God loves and comforts
thofe who affli& themfelves for the intereft: of his
glory; that ia the moft corrupt times, there is always
aremnant of eleét, that ferve God with purity, and
that therefore we fhould never lofe courage at any
time. This is St. Paul’s remark on: this paffage, in
the eleventh chapter of the epiftle to the Romans.
Laftly, God commanded Liijah to anoint Hazael to
be king of Syria, Jehu king of Jfrael, and Fli/ha to be
prophet inhisroom. ‘Thefe three perfons were chofen
by
312 - JOKINGS.
by God to execute his judgments upon the houfe of
Ahab, as the fequel of this hiftory informs us. Now
fince God gave kings to the J/raelites of the ten
tribes, and raifed them up prophets endued with ex-
traordinary gifts, as L/ijah and Elifha were, it is plain
he took care of his people, and had not forfaken them.
‘We fee too. by Elyah’s anointing Hazael king of
Syria, that God gave kings when he thought fit to
the neighbouring nations, “and that the prophets of
the Lord were refpeéted among them. Thus God
pulls down and fets up kings; and takes care at all
times to raife up prophets and teachers in his church,
in the ftead of thofe whom he takes to himfelf out of
the world.
CHAP. XX.
I, BENHADAD, king of Syrza, makes war john
Ahab king of Ifrael. M.A prophet foretels to
Ahab, that God ‘would deliver him by a {mall number
of perfous, which happened afterwards. III. Benha- .
dad, having attacked Ahad a fecond time, was again
defeated, and forced to fue for peace and for his lite ;
‘both which Ahad granted him, and even made a new
covenant with him, for which he was repraved by a
prophet.
REFLECTIONS,
WE are to obferve here, that though Ahab was an
idolatrous and wicked king, yet God granted him
twice the victory aver the Syrians. . This God did to
-punifh the pride of Benhadad and the Syrians, becaule
they had attacked him unjuftly ; and above all becaute
they had blafphemed the God of J/rael, faying the
Lord was the God of the hills, and not the God of the
valleys. He did it likewife to give Ahad proofs of his
goodnefs and long fuffering; and to teach him and all
the people haw much they were to. blame to continue
in their idolatry, and not to worfhip the Lord alone,
-who thus difplayed his power in. their favour, And
that
ee eS ee ee ee ee
—
a ihe
CHAPS XX]. 313
that they might not doubt but God was the giver of
the victory, a prophet of the Lord was fent to promife
it to Ahab, and to affure bim it fhould be obtained by
a {mall number of people. This hiftory fhews, that
God confounds the proud, and punifhes fuch as fall
upon others unjuftly ; and that he gives marks of his
bounty even to the greateft finners, to invite them to. .
repentance. God reproved Ahab by a prophet, for
{paring Benhadad and making a league with him; be-
caufe God would have had Ahab cut off Benhadad,
who was a haughty and unjuft prince, and humble the
pride and bring down the power of the Syrians.
CHAP. XXI.
I. A MAN named Naboth having refufed to fell his
vineyard to king Ahab, Jezebel the queen cauled
him to be ftoned to death, upon the depofition of two
falfe witnefies. II. Hlijah was fent to him by God,
to reproach him with this and all his other crimes,
and declares, that all his family fhould be rooted out ;
that the dogs fhould lick his blood, and fhould eat
Jezebel his wife, Ul. Ahab, terrified with thefe-
threatnings, humbled bimfelf; whereupon God told
him, that they fhould not be executed till after his
death,
REFLECTIONS.
THIS hiftory furnithes.us with many ferious reflec-
tions. I. The confideration of the crimes diab com-
mitted to procure Nadoth’s vineyard, teaches us never
to covet our neighbour's goods; that fuch defires are
criminal, aud often produce fatal confeyuences, and
Jead us into the commiffion of great fins. dhad's
guilt was the greater in this refpeét, as what he re-
quired of Naboth was contrary to the law of God,
which required inheritances to be preferved in the
families they belonged to. IL. The means Jesedel
made ute of to procure Nadath’s death, bringing falfe
witnefles to accufe him of blafphemy, fhew that fhe
| was
Si ss KINGS:
was a woman of the moft confummate wickednefS and
impiety ; but what increates our horror, is to fee that
falfe witneffes were found on this occafion, and judges
wicked enough to condemn the innocent. As there
have always been unjuit princes, fo there have always
been perfons capable of undertaking any thing to
pleafe them. Lil. Though Jezebel gave order for
putting Nadoth to death, yet Ahad was allo guilty of
the murder; not only becaufe he was the occafion of
it, but becaufe he confented to the pernicious countel
‘of his wife, and after Nadoth’s death took poffefiion of
his vineyard. He who confents to a crime, and thinks
to make his advantage of it, is as guilty as he who orders
or commits it. LY. ‘Elijah, juft at the time when Ahab
was going to take pofieflion of the vineyard of Naboth,
denounced againft him the fevere judgments of God.
This thews, that punifhment follows clofe after great
crimes, and efpecially violence, injuftice, and the
fhedding of biood; and that the poffeffion of goods
unjofly gotten is feldom lafting or happy. V. ‘The
defeription in this chapter of Ahab’s exceflive wicked
nefs, where'it 1s laid of him, that ** there was none
like unto Ahab, whicl did fell himfelf to work wicked-
nefs in the fight of the Lord ;” this defcription juftifies
the fevere threatnings God deriohiined againtt him, and
Should infpire us with great fear of falling into this
higheft pitch of wickednefs. However, we are told
at “the end of this biftory, that Ahab, terrified at the
menaces of Elijah, humbled himfelf, and fafted-and
Jay in fackcloth; and that God, feeing his humilia-
tidn, told Hdijah be would not bring the evil upon his
houfe in his‘days. This is a very remarkable circum -
ftahce, an exainple of the infinite goodnefs of God
towards the greateft finners, when they humble them-
felves' before him. Here let us take ‘notice, that if
the’ repentance of Ahab appeafed the Lord for a time,
becaufe there was fomething of fincerity in it, though
it was not of long continuance ; much more may we
imagine, will thofe who repent with all their heart,
and perfevere ‘in their repentance, infallibly» obtain
froni the divine mercy the pardon of their fins.
_ CHAP,
- — = . —
—- a
ee ee
:
CHAP. “XXII S15
: CHAP. XXIL
I. ZEHOSHAPHAT, the fourth king of Judah,
9 joins with Ahab king of Z/rael to make war
againft the Syrians ; but defires firft to enquire of the
‘Lord. ‘Upon this the prophet JZicaiah being confult-
ed, foretold, that God would not profper the enter-
prize, though an hundred falfe prophets promifed Ahab
good fucceis, ‘This prince, enraged againtt AZicaiah,
ordered him to be put in prifon, and then gave the
Syrians battle, but was killed in the engagement, and
Jehofhaphat narrowly efcaped with his life. II. At
the end of this chapter, we have a brief account of
Jehofhaphat’s reign, who was a pious king, and of
Ahaziah’s reign, who was the eighth king of L/rael.
74
REFLECTIONS... a
I. THE ill fuccefs of Jehofhaphat's union with
wicked Ahab, thews, that we cannot too ftudioufly
avoid uniting with wicked men, if we would not be in-
volved in their miferies. IL. Jehofhaphat thewed his
piety in defiring Ahab to fend for a prophet of the
ort, before he would engage in the battle againft the
king of Syrra, but he was guilty of a great fault in
going to the war, inftead of following the advice of
Micaiah. itis always right to confult what the will
of God is ; but it is of no importance to know his will,
‘if we do not follow it. III. It is obfervable in this
hiftory, that king Ahad gave credit to the falfe prophets
who promifed him vittory, rather than to A/icaiah,
who {poke to him in the name of the Lord. Moft
men love to be flattered, and are angry with thofe who
{peak the truth with fincerity ; but God delivers up
thofe who thus a& to their own blindnefs. Thus it
happened to Ahab ; God feeing his obftinacy, futfered
him to be feduced by falfe prophets; but did not infpire
them with their lying fpirit, nor was he the caufe of
this king’s obduracy. .‘The event -proved the truth of
AMicaiah’s predittion: Ahab was killed; the dogs licked
his
316 rf: 1. KINGS. | |
his blood, as the prophet Elijah had foretold, and Je-
hofhaphat would have loft his life in the battle had not
God preferved him. Such is commonly the end of
thofe defigns we engage in contrary to the will of God.
Laftly, We colleét from this chapter, that Jeho/haphat
was a religious prince, fince he banifhed, as much as
poflibly he could, idolatry and uncleannefs out of his
kingdom. This was far from being the cafe with
Ahaziah, king of Jfrael; and therefore he was not
long before he felt the divine vengeance ; as we find
in the fequel of this hiftory.
The end of the Firft Book of KINGS.
THE
THE
SECOND BOOK
OF
Ge eat. nna Ba. ¢
ARGU MENT.
The Second Book of Kingscontains the hifiory of thekings
of Judah and Ifrael, from the end of the reign of
Jehofhaphat and Ahab, to the ruin of the two “king-
doms. In this Book we are informed, how the king-
dom of Irael was governed by impious and idolatrous
kings, and at lafé deftroyed by the king of Affyria,
who carried the ten tribes into captivity ; as we
read in the fixfi fecenteen chapters. We have like-
wife in this Book, the hiftory of the kings of Judah,
from Jehofhaphat to Zedekiah ; in whofe reign the
city and temple of Jerufalem wer taken and defiroyed
by the Chaldeans, and the Jews carried raptives to
Babylon. <All this happened in the /pace of three
hundred years.
CHAP. -I.
I. HE Moabites rebel againft Ahaziah the eighth
king of L/rael; w ho being fick, fends to con-
fult the idol Haabebak to know what would be the
event of his ficknefs ; but Elijah meeting the meffen-
gers of Ahaziah, reproved them for haviag recourfe to
idols, rather than the true God; and told them the
king
318 PR aRINGS:
king would die. II. Afterwards, the prophet caufed
Ry from heaven to come How and confume two
parties of foldiers and their captains, whom Ahaziah
had fent to apprehend him; and then he himfelf went
to the king, and foretold ‘him. of his death, which
happened after Ahaziah had reigned two years. He
was fucceeded by Jehoram his brother. |
REFLECTIONS after reading the chapter.
IN this chapter. we may obferve, I. That the
threatnings God denounced againft king dhab, began
to be executed in the reign of his fon Ahaziah. ‘The
Moabites rebelled againit him, and he had a fall,
which proved mortal, of which he died, after he had
feen two of his companies deftroyed by fire from
heaven. II. That that prince, inftead of growing better
by his ficknefs, and by the corrections of the Almighty,
arrived at fuch a pitch of wickednefs as to confult.
‘idols. God chaftens finners to bring them ta himfelf ;
but when they take occafion, even from his correc-
tions, to offend him with new crimes, this denotes the
laft degree of obftimacy and incorrigiblenefs. III. It-_
is to be obferved, that though E/ijah confumed by fire
from heaven the captains and foldiers whom the’ king
had fent to take him, he did not do it out of a fpirit
of revenge, nor of his own accord, but by a divine
impulfe and command: this appears in God’s difplay-
ing his omnipotence, and making fire to fall from
heaven at the word of Elijah. God wrought this
miracle to fecure the prophet, and to punifh the ido-
lators; to puta ftup to the fury-of Ahaziah, and to
teach that prince and his fubjeéts to fear the true God.
So that this a€tion of Elijah does not juftify revenge ;
as our Lord teaches. his difciples, when,. in imitation
of Elijah, they would have caufed fire to come down
from heaven upon the Samaritazs, who had refufed to
receive them. After a very fhort reign Ahaziah died :
and his death happening according to the prediétion
of Elijah, may be looked upon as a juft judgment from
God on that wicked ahd ‘idolatrots prince,
. CHAP.
‘CHAP. IL ; 319.
CHAP. II.
THe prophet Elijah is taken up into heaven. IT,
Elifha, his difciple ‘and fucceffor, receives his fpirit,
and works feveral miracles ; which fhewed that God
had appointed him to be a prophet in //rael, as Llijah
had been.
7
REFLECTIONS.
- THE taking up the prophet L/ijah into heaven is a
wonderful event ; in which we fee how God was pleated.
to reward the extraordinary zeal of this great prophet;
and to teach them at the fame time, that he referves in
heaven a blefied ftate for thofe that fhall have ferved
him faithfully. It appears from the circumftances of
this hiftory, from what preceded atid what followed
the afcenfion of L/ijah, that it was known, not only
to Hili/ha, but to a great many of the fons of the pre-
phets, who were on the other fide of Jordan, when
Llyah was taken up. Befides this, we have in the
afcenfion of Elijah a type of that of Jefus Chrift ;
which is yet a ftronger proof to us, that there is a
better life after this prepared for the righteous. “/i/ha’s
perfeverance in following Héuak, that he might be
witnefs of his departure, and his earneft requeit that
he might receive a ‘double portion of his {pirit, is a
proof of the zeal and faith of Ldi/ha; which he was
rewarded for, fince he faw his. matter taken up, and
was endued with the fame gifts as he had been. We
ought with the fame zeal and perfeverance to teek for
the neceflary gifts of God’s holy fpirit; and if we
apply to Jefus Chrift for them, he will grant them to
us in an abundant meafure. The miracles wrought b
Llijha, immediately after the afcenfion of Elijah, di-
viding the waters of Jordan, and healing thofe of
Jericho, tended. to affure him, that God would be with
him as he had been with E/ijah ; and to convince the
fons of the propbets, and all the people of J/rae/, that
Aitha.was a.prophet in an extraordinary manner fent
Petrst 9 by
320 UE, aie.
by him. The death of the forty-two children. of,
Bethel, who were devoured by two fhe-bears, was de-
fiened by God to confirm the calling of Elifha among
an idolatrous people ; to terrify the ‘king of Lfrael and ©
his people; and to punith the inhabitants of Bethel,
the place where idolatry was publicly practifed, and
where the prophets of the Lord were defpifed and re-
jected. It was expedient fuch examplesas thefe fhould—
now and then be made, and that God fhould give
proofs of his wrath, in a kingdom where the worthip
of idols was Be tinod and fupported by public au-
thority.
CHAP. IIL i
EHORAM, the ninth king of Z/rael, affitted by
Jehofhaphat, king of Judah, and the king of
Edom, makes war upon “the Moabites, who had revolt-
ed from his brother dhaziah. IL. The army of thefe
three kings being ready to perifh for want of water,
Lilifha procured them water, and promifed them the
victory. Ill. The Moabites were defeated, and their
king offered his fon a facritice upon the walls of the
city of Kirharafeth, whither he had retired; after
which the war ended.
REFLECTIONS.
IN this hiftory we are to obferve, I. That Jehoram
was not fo bad as hab his father, fince he put
down the idolatry of Baal; but he preferved the wor-
fhip of the golden calves, which Jeroboam had intro-
duced. ‘This prince had fome good notions; buthad .
not piety nor refolution enough to abolifh idolatry in
tirely, Jehoram reprefents “thofe finners who. are
willing to do fomething for God, and renounce fome
fins, but retain others, and cannot refolve to renounce
them all. II. The army of the kings of Judah, L/frael
and Edom wanting water, Ldi/ha was called for, and
God gave them water by the miniftry of that prophet ;
after which they defeated the AVidianites. As the
facred
(CHAP. IV. $21
facred hiftory informs us, that God granted Jehoram
this victory for the fake of Jehoshaphat, king of Judah,
who feared the Lord; we fee that God does often do
good to thofe that are unworthy of it, for the fake of
pious perfons, in love to whom he difplays his power
and his goodnels, even for-wicked men. It may like-
wife be added, that God favoured Jehoram upon this
occafion, becaufe he was not fo bad as his father dhad,
or his brother Akaziah, and had put down the worthip
of Baal. God fo is gracious, that he even rewards the
little good there is in finners, and by that means
fhews, that if they did fincerely turn to him they would
feel the effe€ts of his love. ‘This vittory, which God
vouchfafed to Jehoram by the prophet L/i/ha’s means,
fhould have induced Jehoram to have rooted out ido-
latry intirely, which he did not; but by perfifting in
his fins, he drew upon himfelf the divine vengeance.
The horrible and. unnatural a¢tion of the king of
Moab, who facrificed his own fon, is a very remarkable
circumftance ; which fhews, that among thofe idola-
trous nations all fenfe of humanity and tendernefs was
loft; and that rage and defpair hurry en wicked men
to the moft deteftable.aétions. The wicked ufually
_ give themfelves up to excefs of grief; whereas thofe
who know God, and fear him, have always recourfe
to him with refignation and fubmiflion, in their greateft
troubles and the moft difagreeable events. |
CHAP. IV.
HIS chapter contains the relation of feveral mira-
cles of Elifha. I. He multiplied the widow’s oil.
II. Going to lodge at the houfe of a woman of Shu-
nem, he promifed that God would give her a fon;
which fon dying, he raifed him-to life again. III. He
made the pottage wholefome which before could not
be eat. IV. He fed an hundred men with twenty
loaves of barley and fome ears of corn.
VOL. I. v REFLEC*
328). _ JI. KINGS.
REFLECTIONS.
I. IN the feveral miracles wrought by the prophet
Elifha, we ought to take notice of “and to admire the
_ power of God, and at the fame time his goodnefs to-
wards the J/i -aclites ; fince all thofe miracles tended to
re{tore them to the worthip of the true God, and to
recover them from idolatry. II. We are to ‘obferve,
that if Hii/ha multiplied the oil of a widow who was |
diftrefled by her creditors, and if he obtained a fon for
the Shunamite, and afterwards raifed him from the
dead, it was beeaufe thefe women and their hufbands
feared the Lord; fo that it appears very clearly from
thefe examples, ‘that God difplays his power. in favour
of thofe that fear him, and that he delivers them from
their diftrefs. . Obferve, III. That God, after he had
given a fon to the Shunamite, was pleafed he fhould
die, that he might reftore him to her again by a mi-
jaclé. The pr oceeding of this woman, who, as foon
as her fon was dead, “went immediately to feek for
Llifha, fhews her furprifing faith, and her hope that
the fame prophet who had promifed the birth of the
child, would reftore him.to life; and fhe was not dif- —
appointed of her hope. God often affliéts his children
in the moft fenfible.manner, that he may afterwards
‘give them ftronger tokens of his love, by delivering
them and giving them a happy ifue out of their
afflictions, and making them ferve to confirm them
in the faith, and in the fear of the Lord. IV. We
muft confider, that. though the miracles of Eli/ha
were many and great, yet they are much inferior to
thofe of Jefus Chrift, who by a word alone, and in an
inftant, healed the fick and raifed the dead: and that
if Hlifha fed an hundied perfons with twenty loaves
of barley, our Lord fed feveral thoufands with a few
barley loaves and fimall filhes, as-is recorded in the
alka
CHAP." @
oe iM 5»
; “Tw
CHAP. V. 323
CHAP. V.
1. N4AAMAN, general of the king of Syria’s army,
is cured of a leprofy, after having wafhed him-
felf feven times in Jordan, by the direttion of £li/ha.
By this miracle he was convinced that the God of
T/racl was the only true God; and promifed, that he
would offer no more facrifices to any but to the Lord ;
and therefore begged of the prophet he might have leave
to take with him fome of the earth of the land of
Ifrael, to build an altar to facrifice to the true God.
Il. Naaman would have made him fome prefents,
which Elifha refufed ; but Gehazi, his fervant, having
taken a part of thofe prefents fecretly, the prophet
punifhes him for it, by fmiting him and his pofterity
with the leprofy. :
‘ REFLECTIONS.
I. THE healing of Naaman is one of the moft re-
markable of all Eli/ha’s miracles. God was pleafed
this miracle fhould be wrought, to teach the Syrians,
who were ftrangers and idolators, that the God of
Lfrael was the only true God; which was the reafon
_ why the prophet Eli/ha ordered Naaman to wath him-
felf in the waters of Jordan, that being a river in the
. land of L/rael. Naaman at firft defpifed the prophet’s
order to Wafh in Jordan, imagining that was not a
proper way to heal him; and yet that very way he
found he was cured of his leprofy. We fhould never
defpife the means that God thinks fit to make ufe of
to communicate his favours to us, though they appear
weak and fimple; but we fhould rather therein ac-
_ knowledge and admire his power and goodnefs. II.
Naaman being healed, promifed to worfhip no other
but the true God; and to go no more in to the temple
of idols, unlefs it were to wait upon the king his
mafter ; which he thought he might do without idola-
try, as it was only a duty of a civil nature, and belong-
‘ing to his office; and he had a€tually renounced the
¥ 2 worfhip
324 .) SRRENGS.
worfhip of idols, and declared he would never more
facrifice to any but the true God. From this beha-
viour of Naaman, we may learn to. teftify our gratitude
to God when he bettows any bleffing on us; and never
to do any thing that may offend him, or wound our
own con.ciences. II] Hidi/ha’s refufal of the rich pre-
fents of Naaman, muft needs have made great impref-
fion upon the mind of this general, and infpired hina
with ftill greater reverence for the true God, whofe
minifter Eli/ha was. This is a-noble example of dif-
intereftednefs, which ought above all to be imitated
by the minifters of the Lord. Laftly, What happened
to Gehazi, who for lying unto Naaman, and taking
prefents from him fecretly, became a leper, and en-
tailed the leprofy, on all his pofterity, demands our
attention. /i/ha {mote Gehazi with this difeafe, be-
caufe what he had done tended to bring difgrace upon
the true religion, and was the mark of a mean {felf-
interefted fpirit, and a corrupt heart; efpecially after
his mafter had refufed Naamun’s prefents. This fhews
us that God knows our fins, though committed in
fecret, and will punifh them; and particularly that his
wrath purfues not only the unrighteous, but in general
all thofe that are given to covetoufnefs and difhoneft
gain ; and that goods acquired by wicked means do
carry a curfe with them; which curfe often defcends
from parents to their children.
CHAP. “VI.
Wwe have here a relation of feveral miraculous.
actions of the prophet E/i/ha. I. He caufed the
iron of a hatchet to {wim upon the water. II. He
revealed to the king of J/rae/ the defigns of the king
of Syria; at which the king of Syria being provoked,
fent a great hoft to take the prophet in the city of
Dothan ; but God fent an heavenly hoft to his affift-
ance: and /ijha, having {mote the Syrians with
blindnefs, led them to Samaria; but forbad the king
of J/rael to do them any harm. 11. Some time sia
wards
-_ ———
- y=
Ly ei)
CHAP. VI. 325
wards the king of Syria befieged Samaria, where the
fainine was fo great that two women eat one of their
whildren. The king of L/rael believing that Elisha
was the caufe of all thefe misfortunes, {wore that he
would put him to death.
REFLECTIONS,
WE continue to ‘fee here the great wonders that
God wrought in the kingdom of //raci by the means
of Elifha. The end of thefe miracles was to preferve
among the J/raelites the knowledge of the God _ of
their fathers, and to keep up the fear of God ‘in the
hearts of thole good men that ftill remain in ‘that
kingdom. ‘This was the reafon there were at that
time fo many difciples of the prophets, here called fons
of the prophets, who lived among the ten tribes. With
the fame view, and to confound the Syrians, who were
idolators, God warned Jehoram, king of I/rael, of the
defigns of the king of Syria, by Eli/ha, to whom they
were revealed ; and even delivered into the hands of
the prophet, and by his means into the hands of Je-
horam, the Syrians who were come to befiege the city
of Dothan. God, on this occafion, miraculoufly pro-
te&ted Klifha, by fending the heavenly hofts to his
affiftance, and i{miting the Syrians with blindnefs ;
which is a proof of tlte care God takes of his faithful
fervants, and of thofe that fear him. ‘The prophet
gave likewife at this time a proof of his meeknefs and
gentlenefs; he only defired ‘to make the Syrians fenfi-
ble of God’s power; he condu@ted them to Samaria,
and delivered them to the king of L/rac/ ; who was
not fuffered to hurt them, but treated them in Samaria,
and difmiffed them afterwards with all the humanity
and civility imaginable. Thus fhould we treat all
men, eyen Our enemies, with equity and moderation.
dn the relation of the dreadful famine that was in
Samaria, we fee the judgments of God upon that city,
and the accomplifhment of the curfes that A/o/és had
denounced againk the Z/ruelites; and particularly,
where
8
326 -- TIYVYEINGS
where he fays that mothers fhould eat their own chil-
dren, in the time of the fiege and ftraightnefs where-
with their enemies fhould diftrefs them. Laftly, It
is fomething very remarkable, that king Jehoram,
after all that God had done for him, and the miracles
of Lilijha, which he had either been witnefs of, or had
been well informed of them, diftrufted the divine
affiftance when he found himfelf befieged, and vowed
to put Lli/ha to death as the caufe of thofe calamities
which he himfelf was the occafion of; whereby he
gave proofs of his extreme ingratitude, and hardnefs
of heart.. The wicked are ungrateful in profperity ;
and, inttead of humbling themfelves in adverfity, fret
and harden themfelves under thofe troubles which
ought to recover them to a fenfe of their duty.
CHAP. VIL.
T. THE city of Samaria being befieged by the Sy-
: rians, and prefied by famine, the prophet Eli/ha
foretels that the inhabitants fhould have great plenty ;
and a captain deriding the prediétion, he tells him he
‘fhould fee the plenty, but not be the better for it. Il.
The Syrians being terrified by a noife which God had
caufed them to hear, fled the fame night; and both
'Elifha’s prophecies were fulfilled,
REFLECTIONS,
‘TO make a good ufe of what we have now read,
three things are chiefly to be obferved ; I. That Sama-
via being befieged, and reduced to the utmott extremity
by famine, God foretold, by the prophet E/i/ha, that
the famine fhould foon ceafe, and be followed by a
great plenty. God was pleafed that Lli/ha, thould
foretel this deliverance and this plenty, that all might
know they proceeded from God, and that the inhabi-
tants of Samaria might give God the glory, This
was likewife a very extraordinary inftance of the divine
goodnefé and long-fuflering towards the people en-
gaged In idolatry, and a cruel and sd aa in
real Mm he
CHAP. VIII: . 327
_ Il. The fecond refleétion is, that although this pre-
diétion was very furprifing, and contrary to all appear-
ance ; yet it was fulfilled in one day; and Samaria
was delivered at once both from war and famine, and
that in a wonderful manner; which no one would
ever have thought of; God having terrified the army
of the Syrians by a noife he made them hear; and
fo ordering it, that the lepers fhould go- into the
enemy’s camp, and bring news to the people of Sa-
maria, that the Syrians had raifed the fiege. From
whence we may infer, that God has always ready the
fure means of executing his promifes, how difficult
foever they may feem to be; and that therefore we
fhould never doubt’ of their truth, nor fall into diftruft
or incredulity. III. That which happened to. the
captain mentioned in this hiftory, is very remarkable.
He had laughed at the prophecy of Llifha, and faid,
that if the Lord were to make windows in heaven, fo
great a plenty would be impoffible. But his own ex-
perience convinced him of the truth and certainty
both of Eli/ha’s promife and threatning; and the de-
liverance of Samaria proved his punifhment. Infidels
and profane men attack the Deity with their rafh and
impious fentiments and difcourfes ; they call in queftion
what God hath revealed, becaufe they think they fee
difficulties in the way; but they fhall be convinced
_ by their own experience that God is true in all that
he fays; and thofe who would not believe bis word,
fhall experience the truth of thofe threatnings he has
denounced againft wicked men and unbelievers,
CHAP. VIII,
I. "THE Shunamite, whofe fon Elijha had raifed,
being returned to the country of J/rael, which
fhe left on account of the famine, obtained of king
Jehoram that all her goods fhould be reftored to her.
aL, Elijha being at Damafcus, and Benhadad king of
Syria fending Hazael to confult him concerning the
event of his ficknefg, though his ficknefs was not in
itlelf
308 TE KINGS.
iifelf mortal, foretold that he fhould die, and that
Hazael fhould reign in his ftead, and do great harm
to the L/raelites. Ll. Joram, the fitth king of Judah,
coming to the throne, introduced idolatry; for which
God chaftened him by the revolt of the Hdomites,
and of the men of Litnmah. IV. He dying after he
hhad reigned eight years, dhaziah his fon, who was
likewife an idolator, “fueceeded him, and reigned but
one year.
REFLECTIONS.
FROM this chapter we learn, that God has a
perfect knowledge of futurity; that his providence
rules and governs all things, and. watches over thofé
that fear him. This we have a proof of in the notice
he gave the Shunamite of the tedious famine God
was going to affliét the land of J/rae/ with. Another
furprifing effect of Providence, we fee in that woman’s
coming to petition the king of J/rae/ for her eftate,
juft at the time Gehazi, the fervant of Lilifha, was
telling that prince how his mafter had raifed from the
dead the fon of that very woman. Jehoram’s caufing
the Shunamite’s goods to be reftored to her, was an
act of juftice, and a lefion to kings, judges, and all
men, to render to every one what belongs to them,
The feveral circumftances of this hiftory ferve to con-.
firm the truth of Lii/ha’s miracles. That Benhadad,
king of Syria, fhould fent to know of the prophet
Lilifha, whether he fhould recover of his illnefs, proves
that this prophet was greatly efteemed even by the
neighbouring princes; and that there were in Syria
many perfons. who had great reverence for the God of
frael. ‘The prophet foretold the death of Benhadad,
and Hazael’s fucceffion to the throne of Syria. This
ought to have convinced the Syrians, the Ifraelites,
and Hazael bimfelf, that the Lord was the true God,
and that by him’ kings reigned not only in Trael,
but in all other kingdoms. It is next to be obferved,
that though this predi¢tion of Elifha did certainly
give occalion to Jdazael to kill king Benhadad in a
horrid
. 4
” Se eee ee
CHAP. IX, 529
hortid and treacherous manner, God could not be
‘faid to be the author of that crime; and that if he did
fuffer Hazael to reign and to commit fo many cruel-
ties, it was to punith Benhadad by his means, who
had-been fo cruel to the //raelites ; and to punith the
J/raelites themfelves, and the family of Ahad in par-
ticular. Thus when events of this nature happen,
and there arife tyrannical and cruel princes, or unjuf
men, who do a great deal of mifchief, itis to be re-
membered that this happens by the divine permiffion;
and that God, who employs what inftruments he
pleafes to bring about the wife ends of his providence,
often makes ule of the wicked to this end; fo that
by committing the fins which their own wicked hearts
lead them to, they execute, without knowing it, and
fometimes contrary to their yery intention, his judg-
ments, and the defigns of his providence. ‘The tacred
hiftory remarks that Joram, fon of the good king
Jehofhaphat, was a wicked prince ; that he was drawn
into idolatry by Athaliah bis wife, the daughter of
Ahab, king of Lfrael; and that after the death of
Joram, Ahaziah his fon walked in his fteps. ‘Lhis is
a very fenfible proof, that alliances with perfons void
of religion and virtue are fatal to families, and intro-
duce impiety; however, neither Joram nor Ahaziah
efcaped unpunifhed. The Edomites revolted from
Joram ; his reign was fhort and very unfortunate; he
died of a cruel and tedious ficknefs; and his fon
Ahaziah too perifhed in a miferable manner; as the
whole is related in the twenty-firft and iwenty-fecond
chapters of the Second Book of Chrowicles ; fo tuat
we have in both thefe kings a very remarkable inttance
of the judgments of God upon thofe who otteud him,
and in particular on thofe who degenerate from the
piety of their predeceffors.
CHAP. IX,
J. A PROPHET, one of Eli/ha’s disciples, is ordered
to anoint Jehu king of J/rael; in the ftead of
Jehoram ; and orders him to root out all the houfe of
Ahab.
330 - TE KINGS: ~
Ahab. 1. Jehu, being proclaimed king, affembles
his forces and goes to Jezreel, where he flays Jehoram,
and caufes his body to be caft into the field of Naboth.
II. He alfo caufes Ahaziah, king of Judah, who
came to vilit Jehoram, to be put to death, and orders
Jezebel, the widow of king Ahab, to be thrown out
of the window; who was eat up of dogs, as the pro-
. phet £lijah had foretold.
REFLECTIONS.
‘THE anointing Jehu, whom God had chofen king
of [frael, thews that God fets up and putteth down
kings as he thinks fit for the execution of his judg-
ments, and to bring about the defigns of his provi-
dence. What Jehu did againft the houfe of Ahad
ought to be looked upon as *the work of God, as ap-
pears from the feveral circumftances of ‘this’ hiftory,
which are very remarkable. Jehu was made king
without expecting it; Jehoram, the fon of Ahab, was
flain, and thrown into that very field which his father
had taken from Naboth. Jehu then calls to mind
Elijah’s prediétion, that God would punifh the fons
of Ahab on that very fpot. Jezebel, that wicked
queen, who had done fo much mifchief was thrown
headlong out of her palace-window, and eat by the |
dogs. Thus all that the prophet £7) ijah had foretold
of Ahab and his family came to pafs ; and God feverely
revenged their king’s impiety, who had introduced
among the J/raelites the idolatrous worthip of Baal.
This hiftory fhews, that the divine threatnings are
never In vain; that the curfe of God purfues wicked
princes, and families where impiety reigns. Let us
take notice likewife that Ahaziah king of Judah,
becaufe he imitated the kings of L/rael in their fins
and idolatry, and was united with Jehoram king of
Ffrael, perifhed with him. Thofe who become the
companions and imitators of the wicked, are inyolyed,
fooner or later, in the fame judgments with them,
CHAP,
CHAP. X. $31
CHAP. X.
I. JEHU puts to death feventy fons of Ahab, and
'~ feveral of the relations of dhaziah king of Judah.
II. After which, having gathered together all the
worthippers of Baal, upon pretence of a facrifice, he
caufed them all to be flain, and abolifhed the worfhip
of that ido]. III. Notwithitanding, he continued
the idolatrous worfhip which Jeroboam had eftablithed,
by which he provoked the Lord to anger againft him.
IV. Having reigned twenty-eight years, he died, and
Jehoahaz his fon fucceeded him, and was the eleventh
king of L/raedl,
REFLECTIONS,
IN the death of the feventy fons of Ahab, we fee
the intire deftruction of the family of that impious
prince; which had been prediéted by the prophet
Lilyah. This is the third family of the kings of Z/rael
which was utterly extinét. The family of Jeroboam
was firft deftroyed, then Baa/ha’s, and afterwards that
of impious Ahad; aud all of them by the juft judg-
ment of God for their idolatry. The king of Judak
felt too the effeéis of the divine vengeance; but the
family ftill fubfifted as God had promifed. | As for
that action of Jehu, who flew the worfhippers of Baal,
it muft be confidered, I. That he put them to death
jufily; God having commanded that fuch as intro-
duced the worthip of falfe gods fhould be put to death.
II. That this a¢tion was fo far blameable, as Jehu
made ufe of a lye to bring thofe idolators together ;
and even of a criminal pretence in giving out that he
would perform a folemn fervice to Baal. Befides,
there is a great deal of reafon to imagine, that Jehu’
put to death the priefts of Baal, as well as the fons of
Ahab, as much for yeafons of policy and ftate, as in
obedience to God, and ont of zeal to his fervice;
fince by deftroying thofe who were attached to the in-
terefis of hab and Jezebed his wife, he ftrengthened
himielf
332 Th KINGS. ©
himfelf in the kingdom. But what proves, above aif,
that the zeal which Jehu exprefied in executing the
divine will was not fincere, is, his not putting away
that idolatry which Jeroboam had eftablifhed in the
kingdom of the ten tribes, and only taking away the
grois idolatry of Baal ; and therefore we fee the icrip-
ture remarks, that Jehu did not walk in the law of
God with all his heart: though God promifed the
kingdom fhould defcend to his fons to the fourth
generation, becaufe he had executed the judgments
of God upon the houfe of Ahab. Jehu’s chara€ter
reprefents thofe whofe zeal is not pure; who think to
fatisfy their duty by a partial obedience to the will of
God, and by renouncing fome of their grofleft fins,
and glory in it, as Jehu did of his zeal for the Lord of
Hotts. But when men do not renounce every thing
that is difpleafing in God’s fight, particularly,the fins
they are moft prone to, they do not act from a fpirit
of true zeal, nor can they reafonably expect his ap-
probation. Therefore we find that God chaftifed this
prince by the king of Syria, who gained feveral viétories
over him, and got poffeffion of a, part of his dominions,
CHAP, XI,
J. AFTER the death of Ahaziah, the fixth king.
of Judah, Athaliah his mother, who was the
daughter of Ahab, and given to idolatry, ufurped the -
kingdom, and put to death all the princes of the feed
royal of Judah: one only efcaped, which was Jehoa/h,
who was then but a year old, and was concealed, and
brought up fix years by the care of his aunt, the wife
of Jehoida the high prieft. IT. At the end of fix
years, Jehoida cauled Jehoafh to be proclaimed king,
flew A‘haliah, and reftored religion and the true wor-
thip of God.
REFLECTIONS, |
WE learn from the hiftory of the reign of Athaliah,
who by her cruelties procured the crown, that ee
does
CHAP. XII. — $33
does fometimes permit the enterprizes of the wicked
to fucceed, and ufurpers to take poffeffion of ftates
and kingdoms. But in the fame hiftory we remark,
that he fets bounds to their wickednefs, and at lat
delivers the opprefled. . Jehoajh, the fon of Ahafah,
efcaped the cruelty of Athaliah, by the particular in-
terpofition of Providence; and at the end of a few
years, Athaliah received the reward due to her crimes,
and religion was reftored to its purity. It is a great
mercy to any people, when God delivers them from
wicked princes, and fets up good ones in their ftead.
And as this happy revolution was brought about by
the care of Jehoiada, who did an aét of juftice in deli-
vering the kingdom from a wicked and foreign queen,
and reftoring the crown to the lawful heir; we may
learn, that it is a great advantage to a ftate to be
under the management of prudent perfons, and fuch
as are zealous for religion and the public good.
CHAP. XII.
JEHOASH, the feventh king of Judah, afcending
the throne at the age of feven years, in the be-
ginning of his reign was very zealous for religion ;
but growing corrupt afterwards, as we fee in the
twenty-fourth chapter of the Second Book of Chro-
nicles, he was attacked by Hazael king of Syria, and
was flain in a confpiracy, leaving Amaziah his fon to
fucceed him.
REFLECTIONS.
KING Jehoa/h for a confiderable time gave proof
of his piety, and exerted himfelf with zeal in reftoring
the fervice of God, and fupporting the interefts of
religion. But he did not perfevere; and was even
guilty of very great crimes, as we find recorded in
the Chronicles ; and accordingly he made a miferable
end. The hiftory of this prince, who had begun fo
well and ended fo bad, may convince us, that perfons
who have good intentions, and even zeal, may not
only
334 I. KINGS. ’
only grow remifs and carelefs, but alfo err in the
grofleit manner, when they fuffer themfelves to be off
their guard, and give ear to evil counfels, as Jehoa/h
did. ‘This is particularly the cafe of princes, who,
after they have been enlightened with the knowledge
of God, and have been favoured in a fignal manner,
at laft forfake him.
CHAP. XIII.
I. JEHOAHAZ, the eleventh king of J/rael, was
L an idolator; for which reafon, God ftirred up
againft him the king of Syria; but having implored
the affiftance of the Lord, he was delivered ; notwith-
ftanding which, he perfevered in his idolatry. He
died in the feventeenth year of his reign, leaving the
kingdom to Joa/h his fon, who reigned fixteen years.
II. Joa/h going to fee the prophet El ifha that was fick,
was told by him, that he fhould overcome the Syrians,
but that he fhould not entirely deftroy them. Lli/ha
died at that time, and a dead man having touched
his bones, came to life again.
REFLECTIONS.
I. WE are to obferve in the hiftory of Jehoahaz,
that he was an idolator, like his predeceflors; that ~
finding himfelf attacked by the Syrions, he had re-
courfe to God in his prayers, and that God, in love
to the children of Z/rael, who. were opprefled by the
Syrians, delivered him ; but that this prince, notwith-
ftanding the divine affiftance he had experienced,
and though he faw himfelf extremely weakened, {till
perfifted in his idolatry. Such is the ufual behaviour
of the wicked. ‘They have recourfe to God in their
diftrefs, but return to their fins as foon as they are
delivered ; and inftead of growing better, are infenfible
both of his forbearance and his correétions. In the
hiftory of king Joa/h, fon of Jehoahaz, we fee, that
that -prince followed the finful courfes of his father ;
but that God, however, promifed him, by the pro-
phet
6
CHAP; XTY, 335
phet Elifha, that he fhould vanquifh the Syrians; on
which it is remarked in this chapter, that Joa/h gained
thefe advantages, becaufe God had compaflion on the
Tfraelites, on account of the covenant he had made
with their fathers. God is good and gracious, and
thus behaves towards men, bearing long with them
before he forfakes them utterly. III. We have here
the relation of the death of H/i/ha, whom God called
hence, after he had exercifed the prophetic office for
above fixty years. The vifit Joa/h king of J/rael
made to Elifha, and his great concern at his death,
prove that this prince, though engaged in idolatry,
had a refpeét for Elz/ha, and that the prophets of the
Lord were fomewhat regarded in the kingdom of L/rael.
The memory of that holy prophet ought to be efteemed
bleffed in the church : his zeal and other virtues ought
to be our example, and animate all Chriftians, efpe-
cially thofe who are in any office in the church, to
ferve God faithfully in their feveral ftations. Laftly,
The refurretion of that man who came to life becaufe
his dead body had touched the bones of Eli/ha, mutt
needs have made a great impreffion upon the L/raelites
to whom he was fent. But this miraculous event
ought likewife to convince us, that God, who has
promifed to raife the dead, has power to give them
life, and will do it at the laft day.
: CHAP. XIV.
TPHIS chapter contains the hiftory of two kings:
I. The firft was Amaziah, the eighth king of Judah;
who at firft behaved with prudence and piety, and
gained a victory over the Edomites, but falling into
idolatry, as we read in the Book of Chronicles, and
declaring war againft Joa/h king of J/rael, he was
taken prifoner by Joa/h; who pillaged the city and
temple of Jerufalem; and at laft he was confpired
againit and flain, and Azariah his fon fucceeded him.
Il. We have here a brief hiftory of Jeroboam the
fecond, the thirteenth king of Z/rae/, who reigned
forty-one years, |
REFLEC=
$36 TL. KINGS.’
REFLECTIONS.
THE beginning of Amaziah’s reign was praife-
worthy; he was attached to the fervice of God, and
behaved with juftice and clemency, {paring the chil-
dren of thofe who had murdered his father Joa/h ; for
which God rewarded him by a viftory over the Edom-
gtes. But as foon as he forfook God, he experienced
every kind of misfortune; he faw his country ravaged
by the king of L/rael, aon at laft miferably perithed i in
a con{ptracy, as his father had done. ‘This is a frefh
inftance, in which we fee plainly that thofe who un-
gratefully rebel againit God, after they have begun
well, draw down his juft vengeance upon them. There
are two reflections to be made on Jeroboam the fecond’s
reign: one is, that he perfifted in the idolatrous wor-
fhip fet up in I/rael ; the other, that, notwithftanding
this, God preferved and recovered, under the reign
of this prince, the kingdom of L/) -ael, which was then
very low; which he did in love to his people, who
were very much afflicted, and becaufe he had not yet
determined to deftroy them. ‘This is an inftance of
God’s great goodnefs, and long-luffering towards
guilty princes and their people. Further, it appears,
from this chapter, that Jonas, who was fent to Nineveh,
prophefied at this time m the kingdoin of the ten
tribes ; and that it was he too, who promifed Jeroboum
the advantages God vouchfafed him. In all this we.
fee the truth of what the fcripture fo often repeats,
that God ceafed not to fend prophets to the L/raelites,
to turn them from idolatry, and recover them to his
fervice; and that the caufe of their rejeétion was their
refufing to hearken to the remonftrances of his fervants,
and perfifting obftinately in their fins.
CHAP. XV.
I.. AZARIAH, otherwife called Uzziah, the ninth
king of Judah, at firft adhered to the worthip
of God; ‘but was {mitten with leprofy, for ufurping
the
CHAP. XV. $37
* , the office of the priefthood. The hiftory of this king
we find at length in the twenty-fixth chapter of the
Second Book of Chronicles. Il. We find in this
chapter the hiftory of Zechariah, Shallum, Menahem,
Pekahiah, and Pekah, all kings of L/ruel. Jeroboam,
the fecond of that name, king of J/rael, being dead,
there was an inter-regnum of about eleven years ; at
the end of which time Zechariah, his fon, was made
king of J/frael, and reigned fix months: in him the
family of Jehu was extinct, in the fourth generation,
* as God had foretold. He was flain by Shallum, who
~ reigned but one month ; and he was flain by Menahem,
who reigned ten years, and became tributary to the
king of Affyria. Pekahiah his fon was the feventeenth
king of J/rae/ ; he was killed by Pekah, in whofe time
part of the people were carried captive into 4//yria.
Pekah was flain by Hofhea, who was the nineteenth
and laft king of Z/rael. All thefe princes were idola-
tors. ILI. Uzziah king of Judah dying, is fucceeded
by his fon Jotham, a religious prince; he was the tenth
king of Judah, and reigned fixteen years.
REFLECTIONS.
IN the hiftory of king Asariah, who, like fome of »
his predeceffors, begun well, but did net perfevere,
and ended his life in a ftate of fequeftration from-the
crown ; we fee what is the fate of thofe who begin
well, but grow remifs and forfake their duty. What
is to be obferved on the reign of Zgchariah, Shallum,
Menahem, Pekahiah, and Pekah, kings of Ifrael, is,
that all thofe princes were incorrigitf, addidted to
idolatry, notwithftanding the divine corrections, and
though they muft needs perceive that God was with-
drawing his proteétion from them. II. That thefe
kings were all unhappy, and perifbed almoft all of
them miferably, murdering one another. ILi. That
God then began to deliver the kingdom of J/rael to
their enemies, and that one part of the //raelites were
carried captive into Affyria ; which was a plain inti-
VOL. I. Zz mation,
838 JEXKINGS.
mation, that this kingdom was drawing near its end.
There is nothing more certainly forebodes the judg-
ments of God, than when neither his corse&tions, nor
his forbearance and long-fuffering, can bring men to
repentance, nor engage “them to return to their duty ;
and when they have irreligious and impious rulers.
The facred hittory makes one particular refieétion
upon the death of king Zechariah ; which is, that in
him the family of Jehu was extin@, as God had pro-
mifed Jehu, that his fons fhould fit upon the throne of
Jfrael to the fourth generation. ‘This is the fourth
family of the kings of J/raed, that was deftroyed for
their idolatry. | The family of Jeroboam was firtt de=
ftroyed ; next Baafha’s ; afterwards Ahab’s; and laft
of all, that of Jehu: whereas the family of the kings
of Judah, to whom the promifes of God were made,
continued to fubfift. It was continued in Jotham,
who imitated Uzziah his father in his good qualities,
but not in his faults.
CHAP. XVI.
1. AHA the eleventh king of Judah, a wicked
and idolatrous prince, being attacked by the
kings of Syria and J/rael, calls in the affiftance of
Tiglathpilefer, king of Affyria, who took Damajcus,
the capital of Syria, and flew the king of Syria. II.
Ahaz caufes an altar to be built to the idol of the
Syrians ; places this altar in the temple of Jeru/alem,
and eftablithes idolatrous worthip there.. He dies in
the fixteenth year of his reign, and is fucceeded by
his fon Hezekiah.
REF LECTIONS.
AHAZ was the wickedeft king that had ever nie
till then in the kingdom of Judah. He ferved falfe
gods, and even smuitated the cuftom of idolators, in
making their children pafs through the fire in honour —
of “ther idols. Inftead of humbling himfelf before
God, as the prophet Lfaiah exhorted him to do,
pro-
CHAP. XVII. 339
promifing that God would deliver him from the kings
of Syria and Ifrael, he arrived at laft to that degree
of impiety, as to caufe an altar to be made, like that
which the Syrians had at Dama/cus, and to be put in
_ the temple. The biftory of this prince fhews what
thofe men are capable of who give way to their paflions,
and to their hard heart. We muft likewife obferve the
behaviour of Urija the prieft, who placed the idolatrous
altar in the temple at Jeru/alem, inftead of hindering
- the king from executing fo impious a defign. Impiety |
is {till more odious in the minifters of religion than in
princes; and they become exceeding guilty, when either
fear or complaifance for the great men of the world,
or any other confideration whatever, engages them to
do what is contrary to the law of God.
CHAP. XVII.
I. THE hiftory of the deftruétion of the kingdom of
the ten tribes, which happened in the reign of
Hofhea, the \att king of [/rael, and contemporary with
Hezekiah, the king of Judah. Hofhea having con-
fpired againit the king of dfyria, to whom he was
- tributary, that prince befieged and took Samaria, and
carried the J/raelites captives into Affyria and other
places. II. Some years after, the king of Affyria
fending people te inhabit Samaria, and the land of
Jfrael it came to pafs, that becaufe they did not ferve
the true God, they were devoured by lions. This
obliged the king of d/fyria to fend them an L/raeliti/h
prieft, who might teach them to ferve the Lord; but
they mixed their own fuperftitions and the fervice of
their idols with that of the true God; and this was
the original of the feét of the Samaritans.
REFLECTIONS.
THE event recorded in this chapter, is one of the
moft remarkable in the Old Teftament; namely, the
entire ruin of the kingdom of J/rae/, otherwite called
the kingdom of the ten. tribes, which was dettroyed
Za two
340° J) KINGS:
two hundred and fifty years after its feparation frotr:
that of Judah. The feripture takes particular notice
of the.caufe of this deftruétion ; which was owing not
only to. Ho/hea’s confpiracy . againtt the king of
Afjyria, bat chiefly to the ingratitude and idolatry of.
the J/raelites, and their other fins; efpecially their
incorrigible hardnefs of heart, and repeated contempt.
ef the patience and long-fuffering of God, of his
word, and of the threats and Pintaineneits of his
prophets. ‘This example fhould teach all men,-. that
obftinacy iv fin, and contempt of God’s word, force
him, as it were, at laft to execute his threatnings ; and
that the covenant God makes with any people, does
not. hinder him from rejecting them, and punithing,
them with the greateft feverity, if they continue of-
fending him. We are next to take notice of the wif-
dom of God in the ruia and difperfion of the [/raelites. -
Ife drove them in this manner out of their country,
to fhew, that the divine covenant fhould not be always
confined to their nation; and by that means to {pread
fome rays of his knowledge among the heathens, and
thereby prepare them one day to receive the gofpel.
God fent lions againft the new inhabitants of the land
of J/rael, to make them fenfible of his power, and en-
gage them fo fear him; and to prevent the knowledge |
of God from being ‘entirely loft in that country. |
Lafily, What is here faid of the religious worfhip of
the Samaritans, who profeffed to ferve God, and at
the fame time worfhipped their images, teaches us,
that God will be ferved with purity, and without any
mixture of fuperftition and hypocrily: and that, in
general, thofe who profefs to worfhip and fear God,
ought to do it fincerely, without dividing their atfec-
tion A him and the world. :
CHAP. XVIII...
“HIS chapter contains three things : I. The zeal of
Hezekiah, the twelfth king of Judah; in attempt-
CK: to abolifh idolatry. IL. “A fhort account of the
| os FUR
tt Te Oe ee ell lee
. : .
4
CHAP. XVIIT. S41
ruin of the kingdom of J/rael. III. Sennacheridy.
king of Afyria, makes war againft Hezekiah, and
fends fome of the principal officers of his army to
Jerufalem, to fammon him and his fubjects to fubmit
to him, and to infult, not only Hezekiah, but even
God himfelf. |
REFLECTIONS.
AS foon as Hezekiah came to the crown, he thouglft’
of deftroying the idolatry which his father had 4intro-
duced, and averting the wrath of Ged which threatned
his kingdom. He broke in pieces the brafen ferpent,
becaufe the people offered incenfe to it; although that
ferpent was a moft remarkable monument of what had
formerly happened in the wildernets, when the fiery
ferpents deftroyed a great number of the children of
Tfrael. This a€tion of Hezekiah, which is mentioned
dn feripture with great commendation, flews plainly
that whatever is an occafion of idolatry, fin, and
fcandal, ought to be taken quite away; and that we
- ought to pay no honour to any image or relick what-
ever. Jtezekiah’s fincere attachment to the law, and
to the worfhip of God, was very acceptable in his
fight. God. blefied him with profperity, and made
chim viétorious over the Philifiines, and fecured bim
when the king of d/yria came to take Samaria, and
deftroy the kingdom of the ten tribes, However, the
ruin of the kingdom ef.//rael, which happened in the
time of JZezekiah, ought to have been a warning to
thofe of the kingdom of Judah, to teach them, that
if they provoked the Lord by their difobedience, he
would deftroy them likewife. ‘This truth they had ftill
greater reafon to be convinced of, when the fame king
of Afjyria made war fome years after againft Hezekiah,
and took from him feveral cities. God expofed this
prince to'this great danger to try him, to give him
marks of his proteélion, and engage his fubjeéts to
tru(t in him alone. This he did likewife, to make it
evidently appear that God protected the kingdom of
: Judah,
342 II. KINGS. ©
Judah, and that the Affyrians could never have fub-
dued the ten tribes, if Giod had not permitted it fo ta
be. ‘Thus does the Lord difpote all things for the good
of men, to the advantage of thofe that fear him, and
to the glory of his name. Hezeliah, when he was
attacked by the king of Af/yria, acknowledged he had
been guilty of a fault in rebelling againft him; and |
even fent that prince a great fum of noney, which he
had exacted of him. Hezekiah, in this behaviour,
gave proof of his prudence and integrity ; and Senna-
cherib ought to have retired, But this unjuft and
haughty king {till continued the war, which occahoned
his own deftruétion, as we learn in the fequel of this
hiftory. Laftly, The intolent and impious behaviour
of the ambaffadors of Sennacherib is to be taken no-
tice of ; when they {pake of the true God, they com
pared him to idols, faying, that as the gods of the
feveral nations which Sennacherib had conquered,
could not deliver their people out of his hand, fo
neither fhould the God whom Hezekiah worthipped be
able to deliver him. ‘The infolent blafphemies of this
idolatrous king, which did fo much aftonith Hezekiah,
haftened his*ruin, and engaged the Lord to deftroy
him. God is jealous of his glory, and revenges the
infults that are offered him; and therefore, when we
meet, even among Chriftians, with impious wretches,
who openly infult the Deity, we ought not to lofe
courage, but rather believe that God will not fail to
rebuke their boldnefs, and confound thofe who dare
provoke and affront the Almighty.
CHAP. XIX.
]. KING Hezekiah informs the prophet L/aiah of the
threats of Sennacherib, king of Affyria, and
lays before the Lord the letters, full of blafphemy,
which he had received from that prince. II. God
promiles Hezekiah to deliver him; and Sennacherib’s
army is defeated by an angel, and he, returning into
his own country, is murdered by his own fons.
REFLEC
CHAP. XIX. 343
_
REFLECTIONS.
WHAT we have. to obferve in this chapter is, I.
That good king Hezekiah, alarmed with the threats of
Sennacherib, whofe power he could not refift, and
grieved with the blafphemies which that idolatrous
prince had uttered againft God, recommended himfelf
to the prayers of J/aah, carried to the temple. the
infulting letters, full of impiety, which Sennacheribd
had fent him, and put up to God a prayer expreffive
of his great zeal, profound humility, and firm truft in
him. Good men have always recourfe to God in their
diftrefs, and put their truft in his affiftance; but they
eall upon him with extraordinary fervency and confi-
dence, when his glory is concerned in their deliver-
ance. II. God, by the prophet J/aich, affured Heze-
kiah of bis aftiftance ; and that prophet’s meffage from
God on this occafion was very remarkable. In it we
find, God was particularly provoked by the blafphe-
mies of Sernacherib, and the infolent manner in which
he had fpoken againft him; herein he defcribes the
infinite power of God, and the eafe with, which he
- would confound that haughty and. impious prince.
Thete promifes ef the prophet, and the confidence of
Hezekiah, were not in vain and without effect: God
ftirred up the Lihkiopians to come and fight againft,
Sennacherib, which obliged. him to leave Judea; an.
angel deftroyed all his army in one night; and at
laft this idolatrous prince, being returned to his own
country, was aflaflinated by his fons, while he was
worthipping his idols. In this memorable example we
fee, that thofe who fear God never truft.in him in
vain; that his power is infinite: that he is jealous of
his glory; and that thofe who provoke him by their
ri and their pride, and particularly proud and
wicked princes, fhall not efcape his vengeance.
Laftly, This wonderful deliverance brought Hezekiah
into great efteem among the neighbouring princes, fo
that from all parts offerings were made to God in the
| temple
' B44 ~ . TL KINGS,
temple of Jerujalem. Thus God malestel things
work together for good to thofe that love him, and to
advance the glory of his name.
CHAP. X®:
I. f{EZEKIAL being fick, Z/azah declares to him
that he fhould die ; but God, being moved by
“a prayers, prolongs his life for fifteen ‘years, and
confirms his promife by a miracle. II. The king of
Babylon, fending ambaffadors to Jerufalem with letters
and prefents, Hezekiah thews them bis tr eafures; for
which he was reproved by the prophet J/aiah, “who
foretels him, that his treafures, and. his children too,
fhould be carried into that country. Hezekiah dies,
having reigned nine and twenty years, and is fucceeded
by Manaffeh his fon.
RE? LECTIONS.
j UST after Hezekiah had been attacked bs y the
king of Affyria, he was vifited with a very dangerous
illnefs, and the prophet J/aiah was fent from God to
warn him that he fhould die. ‘This was a frefh trial,
which ferved to manifeft and increafe Hezekiah’s faith
and piety. For this very end God vifits-his children
with divers fore affliétions. IT. J/aiah’s warning to
that king, to fet his houfe in order before his death,
- fhews, that it is agreeable to the will of God, that
perfons who are like to die thquld fetile their temporal
affairs; but the chief care of dying perfons fhould be
to fecure what relates to their eternal welfare. ILL
The prayer which Hezekiah made upon that oceafion,
proves how advantageous a thing it 3s, at the end of
life, “to have lived in holinefs; and with what confi-
‘dence good men call upon God in time of troubie,
IV. In the fpeedy healing of Hezekiah, and the mira-
cle wrought by God in his behalf, we fee the eflicacy
of the prayers of good men, to procure the mercies of
fJZod, and revoke his threatenings, This likewife
thews, that God keeps in his own hand the lives si
a
CHAP. XXI. 345
ali men, and prolongs or fhortens them as he pleafes.
V. The arrival of the ambaffadors of the king of Ba-
—bylon at Jerufalem, is an evidence that Hezekiah was
in great reputation among foreign princes. However,
the {cripture takes notice that he finned in thewing
them his treafures and all his precious things; and to
bring him to a fenfe of his fault, and to humble him
for it, the prophet told him, all his treafures, and his
children too, fhould be carried away to Babylon ;
which came to pafs in the reign of Manaf/eh his fon,
and the reign of his fucceflors. From whence we
may learn, that the good things of the world are vain,
and of a fhort duration; and that they that poffefs,
them fhould never be puffed up by them, nor place
their confidence in them.
| CHAP. XXI.
a MANASSEX, the thirteenth king of Judah,
again introduces idolatry, and gives himfelf up
to work all manner of wickednefs. God, provoked
by his fins, declares, he would /fretch over Jerufalem
the line of Samaria, and the plummet of the houfe of
Ahab ; that is, that Jerufulem and the kingdom of
Judah fhould be detliroyed, as the kingdom of Z/rael,
and Samaria, the capital of that kingdom, had been
not long before ; and that God would punihh Mana/eh,
as he bad done impious dhadb, king of L/rael. I,
After the death of Manaffeh, Amon, his fon, followed
the fteps of his father, and was killed when he had
reigned but two years, and was fucceeded by Jofiah.
REFLECTIONS.
THERE are two remarks to be made on what is re-
corded in this chapter concerning the reign of JZa-
naffeh. J. That inttead of walking in the fteps of
Hezekiah his father, he fell into all manner of abomi-
nations, and exceeded in wickednefs all the wicked
kings of Judah that had been before him. II. That
the Lord then declared, the utter ruin of Jerw/alem
» and
346 \ TE KINGS.
and the kingdom of Judah was determined and irre-
verfible. Here Jet us confider, that children do not
always inherit the piety of their parents; and thofe
who in their youth caft of the fear of God, and have
the means of gratifying their paflions, are capable of
proceeding to the greateft height of impiety; and that
wicked princes expofe their ftates to the utmoft mife- —
ries: Further, the threatnings which God denounced
againtt Manafch were putin execution ; he was carried
away into Babylon, and put in chains ; but having
humbled himfelf, God brought him again to Jerufa-
lem, as is mientioned in the. book of Chronicles + and
alter a few years Jerujalem was utterly deftroyed.
Amon, the fon of Manajjek, imitated his father in his
idolatry, but not in his repentance, and received the
punithed he deferved, being flain in a confpiracy.
CHAP. XXII,
OSTAH, the fifteenth king of Judah, a prince
of great piety, when he was very young under-
takes to reftore the fervice of God, .and to repair the
temple. II. As they were labouring in this good
work, they found in the temple the book of the law of
Mofes ; ; and Josiah, having heard it read, fent to con-
fult Zuldah the prophetets ; who fent him word, that
the threatnings contained in that book were going to
be executed upon the Jews; but that God would re-
move him before that deftr uction came upon them.
REFLECTIONS.
THE hiftory of king Jofiah, who with fo much care
banithed out of Jeru/alem, and every part of his king-
dom, all the abominations which prevailed therein,
that he might avert the wrath of God, which he found
was ready to fall upon his fubjeéts, fhould ferve for an
inftruétion and example to Chriftian princes, and ex-
cite them to banifh from their dominions all impiety
and irreligion, and negleét nothing which may tend
5
to promote that great “end. Jofiah was very fenfibly
affetted
~~ seer 4 ee
. CHAP. XXIII. 347°
affeGted with fear and dread at the hearing of the
threatnings contained in the books of Sfo/es, and fent
to Hulduh the prophetels, to know what he was to do
in fo dangerous a conjunéture. Thole who fear God
tremble at his word, and endeavour to ind out the
means of appeafing his wrath, when they fee it kindled.
But the antwer of the prophetefs deferves to be parti-
cularly attended to. She fent the king word, that the
iniquities of the Jews were come to fuch a height, and
the divine threatnings would foon be put in execution;
but that before they were, God would remove him.
This affords us thefe two leffons: one is, that when the
wickednets of men is paft remedy, neither the endea-
: vours, nor the prayers of the righteous, can prevent
| the judgments of God from taking their courfe; the
other is, that death is not always a mark of God’s dif
pleafure ; and that he fometimes fhortens the lives of
thofe he moft loves, that they may not be tuyalved in
the judgments he intended to pour upon the heads of
the wicked.
CHAP. XXIII.
I, KING Jajah affembles the people to hear the Book
i. of the Law read, and to renew their coven int
_ with God; he removes idolatry out of the temple and
gut of all the land of Judah ; demolithes the altar that
Jeroboam had built at Bethel ; and caules the bones of
dead bodies to be burnt upou it, to fignify, that that
place was defiled and abominable; and puts the idola-
trous priefts to death, as God bad commanded in the
law. He caufes the paflover to be celebrated with great
folemnity, aud applies himfelr with much zeal to root
out idolatry and fuperftition, and to oblerve all that the
Lord had commanded. II. Jofiah, going to fight
again{t the king of Hgypt, is Main, and is tucceeded by
his fon Jehoahaz, who was the fixteenth king of Judah,
and revived idolatry ; but he reigned but three moaths,
being depoted by the king of Egypt, who fet up his
brother Lliakim, otherwife Jehoiakim, in his room; he
alfo was given to idolatry, and reigned eleven years.
REF LEC-
348 ) METRRINGS!S)
_ REFLECTIONS.
GOD having informed Jofah, by Huldah the pro-
phetefs, that the curfes contained in the law of Mofes
were going to fall upon the Jews, he gathered all the.
people together to hear the law read; renewed the
covenant with God in the moft folemn manner in the
temple; promifed to obferve that covenant, and keep
the commandments of the Lord; which promife he
likewife obliged all the people to make. After this,
we fee with what furprifing zeal:and application he
‘laboured to abolifh idolatry, uncleannefs, and debau-
chery, and to re-eftablifh religion, not obly in his own
kingdom, but in the country of the ten tribes. Thus -
do men of piety, and particularly good princes, in-
ftru& themfelves in the law of God, and employ. all
their power to put a ftop to wickednefs and impiety,
to promote the fear of God, and fecure the obfervance
of his holy laws. The piety of Jofiah is the more
praife-worthy, as God had told him the deftruétion of
the kingdom of Judah was determined, and that’ he
himifelf fhould fhortly die; and yet he did not abate
in his zeal, but ftill called upon the people to return
to the true fervice of God, and employed the re-
mainder of his days in acts of piety and religion. A
good man, whatever circuimftances he is placed in,
and whatever the event of things may be, takes care
to be always engaged in his duty, and dedicates his
whole life, and all the powers which God has given
him, to promote the glory of God, and the public
good. It appears likewife, from the particular ac-
count we have in this chapter of all that Jofah did at
Jerufalem, and through all the land, to deftroy idolatry,
and remove every thing that ‘was {candalous and fin- |
ful, that all manner of abominations, and the moft
horrid and execrable crimes, were introduced there
under the preceding reigns, and openly praétifed; and
therefore we muft not be furprifed at God's deftroying
that- city. Jofiah’s demolifhing and profaning the
altar of Bethel, facrificing thereon the idolatrous
priefts,
CHAP. XXIIL 249
priefts, as commanded in the law of God, and burn-
ing the bones of dead men upon it, deferves to be
particularly confidered ; becaufe it was the completion
of a prediction that had been made above three hun-
dred years before, by the prophet that came to Bethel,
when king Jeroboam eftablifhed there his falfe worhhip ;
who openly declared, that a king, named Jofah,
fhould deftroy that altar, facrifice the priefts of the
high places, and burn upon it the bones of dead men.
It is even remarked, that the fepulchre of that pro-
phet remained to that day, and that Jofiak com-
manded them to ufe it with refpect, which was a mo-
nument of this prediction. This event is very re-
markable, and ftrongly proves the truth of the word
of God, and the certainty of his threatnings. Jofiah
gave likewife a fignal proof of his zeal in that folemn
paffover which he celebrated ; and the fcripture gives
a moft extraordinary and glorious character of this
prince, when it fays of him, That there was not any
king, either before or after him, who turned to him
with all his heart, like him. Wowever, we are told,
that notwithitanding the piety and care of this king, -
the Lord did not turn from the fiercene/s of his great
wrath, wherewith his anger was kindled againfé Judah,
becaufe of the fins with which Manaffeh had provoked
him. ‘The piety of good men is never without effeét
with refpect to themfelves, but they cannot. always
turn away the wrath of God from a guilty people;
and there are fome fins whofe effe¢ts and confequences
remain a long time, though God has pardoned thote
who committed them. Jofiah was the laft good king
of Judah. ‘Though his fuceceffors had before them the
good example which he had left them, and had evi-
* dent proofs of God’s wrath, yet they provoked him
more with their idolatrous worfhip; fo that the neigh-
bouring kings made war upon them, carried them
away captive, imprifoned them, and made them tri-
butary ; till at laft the kingdom of Judah was entirely
deftroyed. | ne
CHAP.
ot NGS!
CHAP. XXIV.
LTHE king of Babylon comes againft Jehoiakim,
the eighteenth king of Judah, “with an army of
Syrians, Moabites, and Aminonites - binds him with
ebains of brats, to carry him away captive to Babylon
with pert of the people, and the facred veffels of the
temple, which he carried thither, as is recorded in the
thirty-fixth chapter of the Second Book of Chronicles.
However, be returned to Jerufulem, and fome years
after was put to death, and denied a burial, as we read
in the Book of Jeremiah ; where we e are infor med of
feveral remarkable particulars of the reigns of Jehoi-
akim, Jechoniah, and Zedekiah. Fehoiachin his fon,
otherwile called Jechaniah, fuceceeded him, and was
an idolator, as his father had been. In his reign,
which was but three months and ten days, the king
of Babylon came again to Jerufalem, and carried him
away, with a great number of perfons, and great
fpoils ; and made Zedekiah, the uncle of Jehotachin,
king, who was the nineteenth, and laft king of Judah.
REFLECTIONS.
WHAT we are to colle&t from the reading this.
ehapter, is; that after the death of good king Jofiah,
every thing grew worfe and worfe in the kingdom of
Judah. His fucceffors were very wicked ; and God
then began to put his threatnings in execution, fuffer-
ing them to be invaded by the king of Babylon, who
made war againft them, and carried away a great
number of people into captivity, and the holy veffels
out of the temple. The feripture exprefsly declares,
that all thefe things happened by the command. of
God, and becaufe of the tins of the Jews, and in
particular the fins of Manaffeh ; and that God would
not pardon them. Thefe were fo many figns, pre-
faging the total deftruétion of that people, which
came to pafs a few years after, and they Lad reafon
to perceive, in all thefe events, that God began to
withdraw
7
ee
; CHAP. XXV. 351
withdraw his proteétion from them, and was going to
forfake them. God is very merciful and long-tuffering
towards thofe who offend him, and withdraws his
favour and proteétion from them by degrees ; but after
they have long refifted all God's gracious methods to
recover them. from their fins, and bring them to their
duty, he utterly rejects then, as we read in the fol-
lowing chapter it happened at laft tothe Jews. From
this carrying away of the Jews into captivity, in the
reign of Jehoiachin, we are to compute the feventy
years of the Babyloni/h captivity.
_
'
CHAP. XXV.
| SEDEKIA H, the nineteenth and laft king of Judah,
falling into idolatry, as his predeceflors had done,
and breaking the oath of allegiance he had taken to
the king of Babylon, God at length deftroyed the
_ kingdom of Judah. Nebuchadnezzar befieged Jeru-
falem, took it, and plundered it, and burnt that and
the temple. Zedekiah was carried to Babylon in chains,
after they had put out his eyes; and the people were
alfo carried into captivity, except a few Jews, who
remained in the land to till the ground, under the.
condué of Gedaliah. Some years after, the king of
Babylon ufed Jehoiachin kindly, who had been long
there in captivity. | ha
REFLECTIONS.
WE have in this laft chapter one of the moft me-
morable hiftories in the Holy Scripture. Here we
learn, that God delivered Jeru/alem to the Babylonians, .
and that all the Jews perifhed miferably by the famine,
or by the fword, except thofe that were carried into
eaptivity, and a few that remained in Judea. Thus
the threatnings which God had fo often denounced
again{ft them, were at laft accomplifhed, which is a
great example of the judgments of God upon thbofe
who abufe his patience and mercy, and obftinately
perfift in their fins. The moft remarkable circum-
8 ftance
352 TL KINGS.
ftance of all thefe events is, that the temple itfelf was
involved in this deftru@ion; and that God fuffered
the Babylonians to profane and burn that houfe, which
was dedicated to him, after they had carried away the
moft precious things in it. God was pleafed in that
manner to punith the Jews, who had profaned the
temple and his fervice; and to fhew, at the fame
time} that the legal fervice which was e(tablithed there,
was not to fubfit always; and that the worfhip which
was then abolifhed for atime, fhould be fo for ever
at the coming of the Meffiah, by the laft deftru@tion
of Jerufulem and the temple, and by the difperfion of
the Jews. We are to obferve, that king Zedekiah was
carried to Babylon bound in chains, after that his fons
were murdered in his prefence, and his own eyes put
out, to punith him for his rebellion and perjury. This
was.a terrible but juft judgment of God upon that
king, fince it was he, who by his crimes, by his per-
jury, by his rebellion againft the king of Babylon, and
by his obftinacy, notwithftanding all that Jeremiah
had faid to him, was the caufe of the deftru€tion of
Jerujalem. The condition of the Jews who remained
in Judea was moft deplorable, all the time the capti-
vity lafted; however, God preferved them there, as
we find in the thirty-feventh and thirty-eighth chap-
ters of Jeremiah. Laftly, It is faid that Jehoiachin,
otherwife named Jechoniah, who had been a long time
captive in Babylon, was fet at large, and treated kindly
by Evilmerodach, king of Babylon. God fo ordered
it, that the Jews who were in captivity, and Jehoiachin
their king, fhould there meet with’ fome kindnefs and
' favour, to prepare the way to their reftoration when
the feventy years were expired ; and that king David's
family, of which the Mefliah was to come, might
fubfitt. -
The end of the Second Book of KINGS.
THE
FIRST BOOK
CHRONICLES,
atin —*
ARGUMENT.
The Books of Chronicles are records of what paffed
under the reigns of David and Solomon, and the
kings of Judah in particular : among which are in-
ter/perfed fome circumftances relating to the kings of
Ifrael. The Firft Book of Chronicles contains feveral
genealogies from Adam to the time of the Babylonith
captivity : This is the fubject of the firft nine chapters.
In the reft of the Book we have the hiftory of David's
reign, beginning at the death of Saul.
_ CHAP, I.
HE genealogy of the patriarchs, from Adam to
Abraham; the defcendants of J/hmael, the fon
of Abraham; and the pofterity of E/au, the fon of
Tfaac. 7
REFLECTIONS after reading the chapter.
THE genealogies in this and the following chapter,
are not without their ufe. They fettle the antiquity
as well as the truth of facred hiftory, fince they trace
things from the beginning of the world, and from
VOL. I, Aa Adam
354 I. CHRONICLES.
Adam the firfiman. They prove, that from the mof
early times, and afterwards, the Jews preferved among
them the knowledge of ‘whiat had pafied from the
creation. ‘They ferve to clear up many points in facred
hiftory, and thew. the origin of the feveral people and
nations of the world. It appears in particular, from
what is recorded in this chapter, that the potterity of
Abraham was, for a long time, of great power and
renown; fince there were among the defcendants of
Tjhmael and E/au, a great number of kings and -
princes, according to the promifes before made By
God to Abraham.
CLAP... Lh.
HE genealogy of the defcendants of Judah, one of
the twelve fons of Jacob, and that of Caleb.
REFLECTION
THE genealogy of Judah's defcendants is fet down
firft, becaufe the tribe of Judah held the chief rank
among the tribes. We fee by this, and the two fol-
lowing chapters, that this tribe was very numerous
and powerful, as the patriarch Jacob had foreto}d,
when he blefled his fons before his death.
CHAP. IIT.
"HE detec adants of king David, before and after
the captivity. of Babylon.
REFLECTIONS.
AS the family of king David was the moft con-
fiderable of any of the tribe of Judah, the genealogy
of his defcendants was preferved with great exaétnets.
This God thought expedient, becaute the Meffiah was
to be bora of the pofterity of David, which was ful-
filled in the perfon of our Lord Jefis Chrifé ; as
we read in the beginning of St. Matthew's gofpel. The
lift we here read of Davitt s defcendants, proves that
the
1 ~ CHAP. V: 355
the Jews did not lofe their genealogies in the time of
the Babylonifh captivity; and that thefe Books of
Chronicles were wrote after that captivity.
CHAP. IV.
Continuation of Judah’s defcendants, and an ac-
count of Simeon’s pofterity.
REFLECTIONS.
ALL that is particularly remarkable in this chapter,
is what is faid of Jabez, who was honoured and re+
fpe€ted in his time, and by his prayers obtained of
God the privilege of living in peace, and without
affliftion. ‘There have been at all times pérfons valu-
able for their faith and piety, and who have confidered
the divine favour as the fource of all their happinefs :
and in all ages-God has anfwered their prayers, and
poured his benefits upon them.
CHAP.’ V.
THE genealogies of Reuben and Gad, and the half
tribe of MJanaffeh.
REFLECTIONS,
THE tribes of Reuben and Gad, and the half tribe
of Manaffeh, had their portion on the other fide
Jordan, in the time of Afofes. After that they grew
great, and made feveral conquefts, by the afliftance
of the Almighty, whofe aid they invoked in their en-
gagements with their enemies, and in whofe help they
trufted. But we find in this chapter, that thefe fame
tribes, falling into idolatry, and forfaking God, were
-given into the hand of the kings of d/yria, who
-earried them captive out of their own country. Thofe
who have received the greateft favours from God, and
.make an ill ufe of them, become the objects of his
vengeance.
Aag CHAP.
366° - | 1. CHRONICLES:
CHAP. VI.
(THIS chapter contains, I. The genealogy of Lewi and
- his three fons, Gershom, Kohath, and Merari ; and
the fucceffion of high priefts, from Aaron to the time
of the captivity in Babylon. II. Particular mention
of the cities which had been affigned in the ten tribes’
of L/rael for the Levites to dwell in
REFI.STLIONS,
THE genealogy of the Levites was preferved with
extraordinary care, becaufe they were the minifters of
religion, and each family of that tribe had its peculiar _
funétions in the divine fervice. From this chapter we
may colleét, that the Levites exercifed thefe funétions
both in the tabernacle which MJo/es built, and in the
temple of Solomon at Jerufalem ; till the temple was
deftroyed, and the people carried captive to Babylon.
- After their return from the captivity, the Priefts and
Levites refumed their fun€tions; but the antient order
was reftored in a very imperfect manner.
- CHAP, VIL
"THE defcendants of Ifachar, Benjamin, Naphtah,
Manaffeh, Ephraim, and Afher.
CHAP. VIII.
"THE pames of the defeendants of Benjamin, and in
particular of the anceftors and pofterity of Saw, . —
who was the firft king of J/rael.
CHAP. IX.
HIS chapter contains, I. The names” of thofe of
the tribe of Judah, Benjamin, Ephraim, and Ma-
naffeh, who dwelt at Jerufalem after the Babylonifh
captivity. II. The names of the Priefts and Levites,
and the feveral offices in which they were employed.
III. A repetition of the genealogy of king Saw. .
REFLEC-
1
* CHAP. x: 357
REFLECTIONS on chapters vil, viii, and ix.
AFTER what has been faid on the genealogies con-
tained in the preceding chapter, there is nothing par-
ticular to be obferved on the feventh and eighth chap-
ters. Inthe ninth chapter we fee, that as foon as the
captivity of Babylon was at a end, and the Jews were
permitted to return to their own country, there were
many who came and dwelt at Jeru/alem, and figna-
lized their zeal in endeavouring to reftore the divine
worfhip, as much as their condition would admit, to
the order prefcribed in the law ; and according to the
regulations made by king David and by Samuel the
prophet. |
CHAP. X.
I. "THIS chapter contains an account of the J/raclites
: being defeated by the Philifiines, and of the
death of Saul and his three fons, who were flain in the
battle. II. The Philifines ignominioufly expofed the
bodies of Saud and his fons ; but the men of Jabefh
buried them honourably. After’ Sau/’s death, the
kingdom was given to David.
REFLECTIONS.
THE viétory which the PAiliftines gained over the
children of J/rael, muft be-confidered as God’s juft
judgment on that people, who had in many inftances
offended him, and particularly on king Saul. The
facred hiftory expreisly declares, that Sau/ died for
his tranfgreffion which he committed againft the Lord,
becaufe he kept not the word of the Lord, and even
afked counfel of one that had a familiar {pirit, and en-’
quired not of the Lord. ‘This prince had committed -
many fins, but this was the greateft of all, and what:
haftened hisruin. Thus finners, when they have ouce-
forfaken God, ftray farther and farther from him,’
and at length fill up the meafure of their iniquities.
| ‘From
858 I. CHRONICLES,
From hence we are particularly to colleét, that one of
the greateft fins we can be guilty of before God is to
contult conjurers, and give credit to thofe who pra€tife’
that unlawful art.
CHAP. XI.
AVID is acknowledged king by all the tribes of
ffrael. Il. He takes from the Jebufites the
i oe Jebus, afterwards called Jerufalem. UI. We here
find the names of the moft valiant men in the fervice
of king David, with an account of their moft remark-
able actions,
REFLECTIONS.
WHAT we are to take notice of in this chapter is’
I. That David, after the various affliGions and trials
he met with, both from Sau/ his predeceffor, and from
thofe who held with Tjh-bofheth, the fon of Saul, was
at laft made king over all the tribes of J/rael, who
fubmitted to him as to the prince that God had chofen
to reign over them. ‘Thus the promifes of God never
fail of being executed ; and the trials which thofe who
fear him are expofed to, have always,a happy iffue.
IJ. The taking the city of Jebus, w hich is Jer ufalem,
is here fet down, becaufe this was one of the moit con-
fiderable events in David's reign; that city being
afterwards the capital of the kingdom, and the feat of
religious worfhip. Ilf. Thofe mighty and valiant
men which were in David’s fervice, muft be confidered
as a mark of the divine favour towards that prince.
IV. The a&tion of the three officers, who went to draw
water at Bethlehem, was a proof of their great courage,
as well as of their affeétion to their king, fince what
they did was‘at the hazard of their lives. David,
however, refufed to drink, the water ; which fhewed he
was not pleafed they had expofed themfelves for him
to fo great danger, without neceffity. But his pour-
ing out the water in honour of the Deity, and as an
act of thankfgiving, was a greater glory to thofe three
men
CHAP..XI,XI. __ 359
men than if he had drank it, and a much ftronger ex”
preflion of the value he fet on their courage and
affeétion towards him. _ We thould never either rafhly
expofe ourfelves to danger, or fuffer others to do it
without neceflity, for our intereft or gratification.
CHAP. XIL
HE names of thofe who joined David, when he was
at Ziklag, towards the end of Saul’s reign; with a
lift of thofe who came to him fome time after to lebron
to make hiin king.
REFLECTIONS.
THERE are two reflcGtions to be made on this
chapter: I. We here fee the care Providence took of
David, fince while he was at Ziklug a great number of
valiant men, even of Saul’s relations, joined him, and
fo enlarged the army that he was not only in a condi-
tion 'to purfaue the Amalekites, who had burnt Ziklag,
but alfo to fecure the kingdom after Saz/’s death. II,
We here obferve that the //raelites, as God had pro-
mifed David, fubmitted to him, and owned him for
their king: whence it appears, that God has all events
at his difpofal ; that the hearts of men are in the hand
of the Lord, and that he fo difpofes all things as to
bring about his defigns, and make them work together
for the good ef thofe he loves, and who truft in hin.
CHAP. XII}.
I. J)AVID gathers all //rael together, and propofes
to remove the ark of the covenant from Kir-
jathjearim, where it had been for fome time, to the
city of Jerufalem ; which all the people approving of,
the ark was put into a cart drawn by oxen. I]. But
- David, tearing to have the ark brought to Jeru/ulem,
becaule God had fmitten Uzsa for touching it, had
it put in the houfe of Obed-edom, where it remained
three months,
REFLECs
360 "I. CHRONICLES.
REFLECTIONS.
THERE are three things to be confiderod on this
chapter; I. That as foon as David was made king
over all the tribes of J/rael, he defired to have the
ark of the covenant brought to Jeru/alem ; efteeming
it his greateft happine{s to have near him that valuable
pledge of the divine prefence and prote@ion. This
was a noble example of faith and piety for. all condi-
tions of men, and efpecially for princes and g great men.
IT. As to the death of Uzza, we muft not imagine that -
when he held out his hand to lay hold of “the ark,
which was in danger of falling, he did it with an eyil
intention; on the contrary, it feems as if his whole
defign was to prevent the ark from falling, and being
overturned. God therefore fmote Uzza,. fo that he
died, not fo much to punifh him, as for an example,
to infpire David and all the people with dread, and
convince them they had been guilty of a great fault,
in having the ark of the covenant drawn by oxen on
a cart, inftead of having it carried by the Levites, as
the law exprefsly commanded. Laftly, It is faid, that
God blefled the houfe of Obed-edom, and all that he
had, while the ark remained at his houfe. After what
_ had befallen Uzza, David perhaps would have been
afraid to have the ark brought to Jer ufalem ; but the -
blefling which attended the houfe of Obed-edom, on
account of the prefence of the ark, encouraged David
to put his defign in execution. Let this teach us that
the divine prefence and favour is the fource of all the
bieflings we can enjoy.
CHAP. XIV.
DA VID receives ambaffadors and prefents from the
king of 7yre; has feveral children born; and
gains two victories over the Phi iftines.
REF LEC-
CHAP, XV. 361
REFLECTIONS.
I, THE embafly and the prefents which the king
of Tyre fent to Jerufalem, thew how-greatly the neigh-
bouring princes efteemed and regarded king David.
By this, too, David might perceive, as in this chapter
we are told he did, that God blefled him, and that his
kingdom was confirmed. II. It is here fuid, that
David took feveral wives; on which it muft be re-
marked, that this was a bad cuftom which at that time
prevailed among the Jews, contrary to the divine will,
and the firft inftitution of marriage ; and that the great-
number of children which David had by dilferent
mothers occafioned, as from the fequel of his hiftory:
it plainly appears, very great misfortunes in his family.
This fhews that the laws of Je/us Chri/i, which reform
all thefe diforders, and rettore marriage to its primitive
ftate, were highly neceflary, and are ftri¢tly juft, and
moft conducive to the good and happinefs of fociety.
IlI. As to David’s two victories over the Philijtizes,
who were the greateft enemies of J//rael, the facted
hiftory remarks, that they were obtained by the divine-
afliftance, after the king had confulted the Lord: aad
- that accordingly he gave God all the glory, acknow-
ledging-that it was the Lord who had deftroyed thole
idolators, and burned their idols. Whatever we ua-
dertake under the guidance and dire¢tion of the Su-
' preme Being, has always a happy iflue; and whet
produces the greateft joy in good men, when they fee
their fuccefs, is to confider it as a mark. of the love of
God towards them, and make it a means of promoting
his glory.
: CHAP. XV.
DAVID: by the miniftry of the Levites, removes
‘the ark of the covenant, with very great folem-
nity, from the houfe of Obed-edom to Jerufalem, and
places itin the tabernacle, which he made ready for it:
REFLEC-
:
362 LL CHRONICLES.
REFLECTIONS.
IT is to be obferved, I. That when David was de-
termined to bring the ark to Jerwfalem, he took care
to have it carried by the Levites, according to the
command given by AZo/es ; and perceived, that his not
obferving that order.three months before was the rea-
fon God had flain Uzza. ‘This fhews why U2zza
died upon touching the ark; and proves with how
great exactnels we fhould conform to all God’s com-
mands, Il. David, the Levites, the elders, and all
the people, expreffed the greate{t joy at the bringing
up of the ark, praifing God with fongs, and offering
facrifces ; David, in particular, diftinguifhed himfelf
by his zeal on this occafion. The king’s extraordi-
ary joy, proceeded from a firm perfuafion that the
divise prefence, ‘of which the ark was the expres
fymbol, would for ever after be all Ais happinefs.
Ths example of faith and piety is worthy the imita-
tioa of men of all ranks, but efpecially of thofe in an
exilted ftation. ILI. Adichal, David’s wile, feeing
hin dance before the ark, defpifed him for it in her
heart, imagining what he did was indecent, and un-
worthy fuch a prince as he. Hence it appears, the
bad but a fmall fhare of zeal and piety; and thus do ©
the profane men of the world often condemn and de-
rife actions really commendable, and acceptable in the
{ght of God.
HAP. XVI.
D4 VID, having brought the ark to Jerufalem, in
the manner related in the foregoing chapter, places
tin the tabernacle which he had fet up for that pur-
pofe. He appoints Levites to minifter before the ark,
and to praife the Lord; and to this end gives them
the hymns which are here fet down,
REF LEC*
‘CHAP. XVIL 363
REFLECTIONS.
KING David, after te had removed the ark with
great pomp, concluded the folemnity with hymns,
which he had ordered to be fung in honour of the
Lord. The zeal of this godly prince fhould excite
ours; and it is but right that the great men of the
earth, and in general all thofe to whom God has
granted profperity, and the means of promoting his
glory, thould honour and glorify him to the utmoft
of their abilities. The facred hymns, which were
fung by the Levites, and by the people, fhould like-
‘wife ferve for the matter of our praifes, who have {till
more reafon to adore the divine majefty, to {peak of
-all his wondrous works,’ and to rejoice before him,
than the J/raelites had; and even thofe exhortations,
which are here addreffed to all people, to praife God,
and rejoice in the coming of his kingdom, properly
relate to the times of the Gofpel. Chriftians are under
‘the ftriteft obligation to excite each other to this duty,
and fay, O give thanks unto the Lord, for he is good,
and his mercy endureth for ever. Bleffed be the Lord
God of Ifrael, for ever and ever ; and let all the people
fay, Amen.
CHAP. XVIL
Il. KING David communicates to the prophet Na-
than his defign to build a temple in Jerufalem ;
but the prophet gave bim to underftand, in confe-
quence of a revelation he had received, that the Lord
would not have him build the temple, but would give
him a fon who thould put his defign in execution.
II. David, full of gratitude for the mercies of God
towards his family, returns thanks with great zeal,
and befeeches him to fulfil his promifes, and to blefs
his houfe, and his pofterity,
REF LEC-
364 I. CHRONICLES.
REFLECTIONS.
I. DAVID was not fatisfied with having the ark
brought to Jerufalem, but was defirous likewife to
place it in a temple, which he propoted to build. This
is a frefh argument of this prince’s piety, and proves,
that in the happy and glorious ftate he was then in,
he had the glory of God more at heart than any thing
that concerned his own private intereft. Such is the
fpirit which ought to. animate all thofe who have re-
ceived any par ticular advantages from God, and have
it in their power to do fomething to promote his glory.
II, Though David’s intention was good and com-
mendable, God did not think fit he fhould. put it in
execution, becaufe as it is elfewhere obferved, that
king had been, and was {till to be engaged in feveral
wars; and the profperity and peaceable reign of his
fon Solomon would be better fuited to the execution of
fuch a defign. God does not always approve of our
putting in execution defigns, which are in themfelves
good, at the very time we could with; but makes them
fucceed in a more fuitable and convenient manner.
Therefore we ought always to leave the fuccefs of our
fchemes to Providence ; not doubting but he, who has
ref{pect unto the heart, will accept them, when formed
with a good intention. III. Nathan’s promife, that
David fhould have a fon, that’ God fhould be his fa-
ther, and that his throne fhould be eftablifhed tor ever,
may refer to Solomon, the fon of David ; but St. Paul's
application of this promife to our Lord, fhews that it
is fully and truly completed in none but Je/us Chrift ;
who, as he was of the feed of David, according to the
flefh, fo is he-tbe fon of God, and his kingdom fhall
endure to all eternity. Laftly, In David's prayers
and thankfgivings to God, after Nathan had fpoke to.
him, we take notice of that prince’s lively fenfe of
gratitude to God, his profound humility, his perfect
confidence in the promifes of God, and an ardent de-
fire to obtain for himfelf, and for his pofterity, the
continuance of the divine favour and proteétion. This
prayer
CHAP. XVIIL. 365
prayer furnifhes us with a very extraordinary pattern
of that gratitude, faith, piety, and humility, with
which we ought to thank God for all his mercies, and
befeech him to continue his favours.
CHAP. XVIII.
HIS chapter contains an account of feveral vitto-
ries which David gained over the Philifines, .
Moabites, Syrians, and Edomites ; of the prefents fent
him by the king of Hamath; which David dedicated
to God, with the gold and filver he had-taken from
the feveral people he had conquered. ‘Towards the
end of this chapter, we read the names of thofe who
enjoyed the chief pofts in the time of David.
REFLECTIONS.
THE viétories here recorded, fhew that God conti-
nued his favours to.king David. He became formid-
able to his enemies, was loved and refpeéted by the
‘neighbouring kings, and his glory continually increaf-
ed; and the foundation of all thefe advantages was, as
the facred hiftorian remarks, God’s preferving him
whitherfoever he went. The king on his part ac-
knowledged himfelf accountable to the divine affift
ance for all thefe victories, and exprefled his acknow-
ledgment, by dedicating to him the {poils taken from
the feveral people he had conquered. ‘Thus did God
blefs David, while he remained faithful; but by the
fequel of this hiftory it will appear, that he did not
experience the fame protection when he provoked him
by his fins. From which we may learn, that all our
happinefs depends upon the favour and love of God;
and that the way to partake of it is to adhere to him ;
and employ to his glory all the temporal or fpiritual
bleffings he vouchfafes us.
CHAP,
366 | I. CHRONCLES.
CHAP. XIX.
yal NUN, the king of the Ammonites, by infulting
the siabatadds which David had fent to hin
occafioned a war, in which David twice defeated the:
Syrians and the Ammonites.
REFLECTIONS.
What we are to take notice of in this chapter is,
that king David fent ambaffadors to the king of the
Ammonites in a friendly way; but that he, liftening to
the evil fuggeftions of his courtiers, took them “for
fpies, and treating them in a moft ignominious man-
ner, fent them back again. On this event we may
confider, I. That fincere and virtuous perfons feek
peace, and behave in a friendly manner to every one;
but that what they do to promote friendfhip, is not
always well received. II. That men void of virtue,
judge of other mens fentiments by their own, and
afcribe to them views and defigns, which they them-
felves fhould have in the fame circumstances. III.
That diftruft and falfe policy often lead men into very
bad meafures; and that it is a dangerous thing for
princes, and in fhort, for any perfons whatever, to give
ear to,, and follow evil countels. As to David's war
with the Ammonites, it was very jutt, fince their king
had treated with great indignity the ambafladors David
had fent as a mar rk of his friendfhip ; and befides this,
~ the Ammonites firft declared war againft David. The
fuccefs of the war in which David defeated the Ammo-
nites, and the Syrians who had joined them, fhews,
that God favours men of uprightnefs and integrity,
and in particular, that he afliits princes who are lovers
of juftice, and friends of peace; and on the contrary,
unjuft and haughty men expofe themfelves to the
greateft misfortunes by their pride and haughtinels.
CHAP.
CHAP. XX, XXI. 367
CHAP. XX.
I, KING David takes Rabbah from the children of
| Ammon, and defeats them. II. He likewife
gains the vittory over the Phili/tines in three different
battles.
REFLECTIONS.
BESIDES the refleétions already made on the vic-
tories David gained over his enemies, by the afliftance
of the Almighty, there is a particular refleétion to be
made on the manner, in which we are told in this and
in the twelfth chapter of the Second book of Samuel,
David treated the Ammonites, putting them under
faws, and under harrows of iron, and under axes of
iron, and making them pafs through the brick- kiln.
Suppole thefe words to denote fuch punifhments as
thefe, we muft conceive he would not have exercifed a
revenge fo crue] upon this people, if be had not, been
ina manner forced to it by fome particular reafons,
which the facred hiftory has not mentioned. Befides
the king did not .treat in this manner all the Ammo-
nifes without diftinétion; for they were not utterly de-
ftroyed; tut only thofe who were: moft criminal.
However this be, this action of David by no means
authorifes cruelty and barbarity, efpecially among
Chriftians, who are in theGofpel exprefsly commanded
to be meek and gentle towards all men,
CHAP. XXI.
D4aVvip having finned in numbering his fubje&s,
God fends the prophet Gad, to let him know, that
he muft choofe his punifhment in one of thefe three
fcourges, the famine, the fword, oer pettilence, The
king chote the laft, with which feventy thoufand of
his fubjects died; but he appeafed the wrath of God
by his profound humiliation, and by a facrifice which
he offered, by God’s command, in the place which
Gad appointed. |
REFLEC-
263, I. CHRONICLES. :
REFLECTIO NS.
ON this hiftory we muft remark, I. That though
the numbering of the people was a thing in itfelf not
unlawful, yet David finned in doing it, becaufe he did
it without neceffity, and not in the manner God had
appointed; and doubtlefs too, from a principle of vain-
glory, or fome other motives not fet down in this hif-
tory, but well known to his officers: as appears from
Joab’s concluding, that God would be offended at this
numbering of the people. We fin, not only when we
do things in themfelves bad and prohibited; we may
likewife fin in things lawful and permitted, when we
do them with any ill defign, or otherwife than God
commands or permits. IL. God, to punifh David for
boafting in the multitude of his fubjeéts, refolved to
leflen the number of them, by war, famine, or pefti-
lence, as God ufually does punifh men in the way
they offend him. He would have David make choice
of one of thefe three judgments, that he might be the
better fenfible of his fault, and it might the more evi-
dently appear he himfelf had occafioned this calamity
to the nation. His view was likewife, by this method,
to try whether he would truft to his own forces and
to human means, or whether he would intirely refign
himfelf to the will of God. But’ David gave proof of
his refignation and his confidence in God’s mercy, in
choofing the peftilence; as this was a punifhment
which proceeded more immediately from God, and
which men can leaft guard againft, and which might
have fallen upon Davzid and his family, as well as
upen the people. ILI. David beholding the ravage
which the peftilence made, and feeing the angel of the
Lord with the {word drawn in his hand, gave proofs of
the moft fincere grief and profound humiliation, ac-
knowledging before all in the moft public manner,
that he had been the offender, and befeeching the Lord
to take vengeance on him and his houfe rather than
on his fubjects. Thefe are noble fentiments of repent-
ance, efpecially in a prince; and fhew how fincerely
he
ke 5 eb eel Bi a ae
J
Z
PRUAROKXI, ° 60
he was affeéted with a fenfe of his guilt, and whata
tender affection he bore towards his people. Thus
too fhould we acknowledge our fins, and even make
public confeffion of them, when they are known, and
have produced any evil, and give occafion of offence.
Lafily, God, moved by king David's prayers and hu-
miliation, direéted him what to do to put a ftop to
the peftilenace; and he, in obedience to the divine
direétion, offered a facrifice in the place which the
angel of the Lord had appointed, and fo the plague
eceafed. God, who chaftens men for fin, teaches them
at the fame time how they may recover his favour, and
is appeafed towards them as {oon as they make ufe of
thole appointed means of reconciliation, and he fees
they are truly humbled.
CHAP. XXII.
I. (THE place where David had offered a facrifice,~
to put an end to the plague which raged in the
kingdom, having.been marked out by God for the
place to build the temple in, David makes neceflary
preparations for the work, and gets together the work-
men and the materials for the building. Il. He charges
his fon Solomon to labour in the work, and. to fear
God; and exhorts the chief of the people to affift his
fon in that great defign. |
ral REFLECTIONS.
KING David gave noble proofs of his piety to-
wards the end of his reign. For not content with
ferving God by calling upon him, and giving thanks
for his mercies in his own life, he was defirous they
fhould build a temple to his honour; and confecrate
all the riches and materials he could get together, for
the execution of his pious defign. But David's zeal
and religion is difcovered particularly in his exhorta-
tions to his fon Solomon, charging him to fear God,
to keep his commandments, and to govern his people
righteoufly ; affuring him that this would be the foun-
VOL. I. Bb dation
370 I. CHRONICLES.
dation of all his happinefs. All Chriftians, and in
particular thofe who are in authority, or who have
riches, ought to have at heart the fupport of religion
and the fervice of God. Parents efpecially, fhould
recommend to their children piety, and the keeping
God’s commandments, as the whole happinefs of their
_ families: There is a particular refleGtion to be made
‘on God's not approving of David's building the temple _
at Jeruf/alem, becaufe he had been a man of war, and.
had fhed much blood, and therefore God was pleafed
this.defign fhould be rather executed by his fon Solo-
mon. From whence we may conclude that God, whe
is a God of peace, does not delight in blood; that even
juitt and. neceffary wars are a great evil; and that by
peace and tranquility, rather. than by confufion and
trouble, his kingdom is promoted and advanced.
CHAP. XXIIL
[)4V 1D affembles the prietts and Levites; numbers
“~ ‘the Levites, and affigns them their feveral
functions.
REFLECTIONS.
DAVID having numbered the Levites, they were
found to be thirty-eight thoufand; of which four and
twenty thoufand were employed in the temple; fix
thoufand were judges and officers ; four thoufand werg
porters; and four thoufand were fingers. ‘Till that
time, the office of the Levites had been to carry the
tabernacle, and the veffels, and the facred utentfils,
when the tabernacle was taken to pieces, and carried
from one place to another. But as this office was
going to ceafe, when the temple was to be built, other
functions were affigned them; and the greateft part
of them were appointed to ferve under the priefts in
the temple; however, they did not ferve all at once,
but in their turn. What David did on this occafion
fhews the wifdom of this prince, and his zeal in the
fervice of God.
C HAP.
CHAP. XXIV, XXV, XXVI. 371
CHAP. XXIV.
‘HIS chapter contains a lift of the priefts, who
defcended from Aaron, by his two fons, K/eazar
and [thamar. They were divided into four and twenty
claffes, to ferve in their order. Afterwards, the fami-
lies of the Levites were in like manner divided into
four and twenty claffes, to be joined to the priefts in
the fervice of the temple.
CHAP. XXV.
HIS chapter treats of the fingers, in number two,
hundred and eighty- -eight, who praifed God in the
temple with finging, and “with facred inftruments of
mufic. Thefe likewife were diftributed into four and
twenty clafles, twelve in each clafs; fo that there were
always twelve fingers officiating.
CHAP. XXVI
HE divifions and offices of thofe Levites who were
porters and keepers of the temple. ‘Thefe ferved
by turns, as the others did; and were placed at the
four avenues of the temple. A part of thefe Levites
were keepers of the facred treafures; others were ap-
pointed for religious and civil affairs.
REFLECTIONS oO” chap. xxiv, xxv, and xxvi.
THE general reflection on thefe chapters, is, that
David in his great zeal fettled every thing relating to
religion and the fervice of God, in a beautiful order ; ;
that fo every thing might be performed in a proper
manner, and agreeable to the divine will. However,
this prince did not regulate all thefe things by his own
authority ; but herein followed the direétions God gave
by the prophets Gad, Nathan, and Samuel.
Bb2 CHAP.
372 I, CHRONICLES. — ;
CHAP. XXVIL.
"TS chapter contains the number and the courfes
of the military and civil officers.
REFLECTIONS.
IT appears’ from this chapter, that king David had |
in his fervice two hundred fourfcore and eight tuou-
fand men ; who were divided into twelve regiments of
twenty-four thoufand men, and who ferved each in
their month. By this means, the fervice was a burden
to none; fince .after they had attended their month,
the officers and the foldiers were at liberty for eleven
months to take care of their domeftic affairs. We
have likewife in this chapter the names and polts of
the heads of the twelve tribes, and the principal
officers of the king’s houfhold. There was one fet
over the king's treafures in the city; another appointed
for the ftorehoufes in the country; another had the
-infpeétion of thofe that tilled the ground; others were
for the vineyards and for the wine; another for the
.fig-trees and olive-trees. There was one fet over the
cattle in the mountains; aud another in the vallies ;
another had the infpe@tion of the camels and fhe-afles ;
another had the direG@ion of the {mall cattle; and ~
laftly, there was a governor over the king’s fons. Thus
David, as a wife and prudent prince, and a father of
his country, provided for the fecurity and defence of
his dominions, without burdening his fubjects.
CHAP. XXVIIP.
I. J)AVID informs the heads of the people of the
defign he had formed to build a temple, and
how God had let him knew that So/omon his fon fhould
build it. II. He exhorts them, as well as Solomon,
to fet about this work, and gives Solomon a plan of the
temple, with a great quantity of gold, filver, and ma-
terials, which he had got together for this purpole.
REFLEC-
g
3
CHAP. XXIX. 873
REFLECTIONS. |
WE {till fee David's great zeal for the fervice of
God, the care he took before his death, to give both
the rulers of the kingdom, and Solamon his fon, ne-
ceffary inftvuchons for. the building of the temple ;
and how he provided gold, filver, materials, and every
thing he could get together for the execution. of this
“pious defign. Let us all be animated with the fame
zeal, and contribute, according to our ftation and
abilities, to the promoting and ettablifhing God’s
worfhip and fervice ; and if the nature of that worfhip
which the Gofpel teaches us to pay to God does. not
require fuch great expence, we may employ our fub-
{tance in works of piety, {till more acceptable in the
fight of God; in procuring the edification and in-
{traction of our neighbour, in relieving thofe that are
in necefiity, and labouring by all poffible means, and
efpecially by our examples, to promote and advance
the kingdom of Jefus Chrifé. David’s exhortations
to the chief men of the kingdom, and to So/omon his
fon, charging them above all things to ferve God with
integrity and uprightnels of heart, and to keep his
commandinents, deferve to be well confidered. ‘The
firft and moft important of all duties is to fear God,
to be zealous for his glory, and to adhere firmly to his
holy laws; on this depends the happinefs of nations,
and of every individual; as avid reprefents to
Solomon in thele words: The Lord fearcheth the hearts,
and underfiandeth all imaginations of the thoughts : if
thou feek him, he will be found of thee ; but if thou
forfake him, he will caft thee off for ever. |
CHAP. XXIX,
“HIS chapter contains three things; I. A particular
account of the offerings and contributions which
David and the rulers of the people made for the temple.
II. David's praife and thank{giving to God, when he
prefented thefe offerings to the Lord. Ill. Solomon
is
374 --—”-*L. CHRONICLES.
is made king, and David dies, after he had reigned
forty years. .
REFLECTIONS
THE readinefs and dewserbeis with which David,
and the chief of the temple, offered fo liberally t towards
the building of the temple, fhould excite us to exprefs
our good. will upon all occafions wherein God and his
worfhip are concerned. And as David was the firft
who gave marks of his zeal on this occafion, and the |
chief of the people followed his example, fo the rich
and great fhould diftinguifh themfelves whenever they
have it in their power to do any thing for God; and
every one fhould efteem it their happinefs, as well as
their duty, to forward the defign of thofe who defire to
promote the interefis of religion. But the piety of
David fhines forth with the greateft luftre in the
prayer he made upon this occafion. Herein he
acknowledges and adores the majefty of God; with
great humility prefents his offering before him, and
the. offerings of the chief of the “people ; . offers up
ardent prayers for all the people, and for Solomon his
fon ; and exhorts the whole congregation of J/rael to
joim with him in bleffing and ‘praifing God. The
humble and ardent devotion, and the extraordinary —
{pirit which is diffufed through every part of this
excellent prayer, fhould wonderfully animate us to
the fame duties. Let us then difcharge thefe duties
with pleafure and a holy zeal: let us adore and praife
the infinite power and majefty of God: let us with
profound humility acknowledge, that we are in his
fight’ but frail mortal creatures; that all we have
comes from him; and that whatever we offer or do
for his glory, we do but offer him his own, and what
he had firft given us. Let us befeech him to produce
in us good difpofitions, and ever keep them up in us,
and to turn our hearts and thoughts towards him ;
let us excite our neighbours to join their praifes with
ours; and Ict us continually animate one another to
blefs
CHAP. XXIX. 375
blefs and glorify his holy name, by our prayers and
praifes, and by our obedience, and a fteady appli-
cation to his fervice. Laftly, we here fee that Solomon
was made king in his father David’s life-time; and by
that means David had the comfort-to fee before his
death the promifes fulfilled, which God had made of
giving him a fon, whofe reign fhould be glorious.
Thus ended the life of David, whofe hiftory is fo fully
recorded by the facred writers, in which we meet with
fo many remarkable events, and various examples,
hoth of virtue and of vice, which we fhould improve .
to our inftruction and fanétification,
Whe end of the Fir Book of CHRONICLES,
2HE
THE
SECOND BOOK
OF
CHRONICLES,
ARGUMENT...” ee
This Book contains the hifiory of the kings that reigned
at Jerufalem, from Solomon, the fon of David, te
the time of the Babylonith captivity. Ln this Book
we find feceral hiftories which are recorded in the
Books of Kings, but with this difference, that this
Book, properly fpeaking, treats only of the reign of .
the kings of Judah; and when the kings of Urael |
_ are mentioned, it is only occafionally ; whereas the
Books of Kings include the hiftory both of the kings
of Urael and Judah.
CHAP. I.
I. K ING Solomon being fettled on the throne, goes
| to Gibeon, there to offer a folemn facrifice.
II. While he is there God appears to him, and
promifes to give him whatever he fhould afk; and
this prince, having begged of God wifdom rather than
riches, he granted him both thefe bleffings. III. At
the end of the chapter we have a brief defcription of
the power aad riches of Solomon.
8 : REFLEC-
EE a
=
» Sais e
eh CRAP HL. 377
REFLECTIONS after reading the chapter.
SOLOMON, from the beginning of his’ reign,
gave proofs of his affeCtion for religion, and of his
‘zeal, in going to Gibeon, where the tabernacle then
was, to worthip God there, to give him thanks, and
to implore his bleffing. But his piety appeared chiefly,
when God permitted him to afk what he pleafed, and
he requetted of him that knowledge and wildom which
was requifite to enable him to govern his people
righteoufly: which requeft was fo pleating to God,
that he not only granted him an extraordinary degree
of wifdom, which made him fuperior to all other
kings, but gave him withal the riches, power, and
glory, which he had not defired. ‘This hiftory teaches
kings and princes, that in the exalted ftation they are
in, there is nothing they ftand more in need of than
wifdom and righteoufnets ; that the way to obtain this
bleffing, is to atk it of God; and that this will fecure ,
the divine favour to themfelves and their fubjetts, and
make them profper. And let every one of us learn
from hence to prefer true wifdom, and the guidance
of God's Holy Spirit, before earthly advantages. God,
who heard the prayers of Solomon, never refufes real
bleffings to thofe who defire to receive them, and who
afk them of him; and befides this, he often grants
them temporal profperity, which they do not afk,
CHAP. II,
TE. SOLOMON fends ambaffadors to Hiram, king
of Tyre, and defires him to fupply him with
workinen and materials for the building of the temple
of Jerujalem. Il. Hiram congratulates Solomon apon
his acceffion to the throne, and grants his requett.
~ REFLECTIONS.
_ THE defign which Solomon formed of building the
temple, and ‘his engagements with the king of /yre
on
378 Il. CHRONICLES.
on this account, lead us to confider, that nothing fs
more warthy of princes, who have the happine(s to
know God, than to labour in the promoting true
religion and the worlhip of God; and that this is the
belt ufe they can make of their power and riches.
There are two reflections to be made upon Hiran’s
veply to Solomon; one is, that the king of Tyre had
jome knowledge of the true God, which appears from.
his bleffing the Lord who made heaven and earth,
that Soloman had ftucceeded his father David: the
other is, that Avram furnifhed Solomon with materials
and workmen, as he defired. God ufually bleffes the
undertakings of thofe who aim at the promoting his
grerys and gives them good fuccefs,
|
CHAP, III, Iv.
HE third chapter defcribes the temple which So/o-
mon built, its dimenfions, the moft holy place,
the cherubims, the hangings, and the pillars at the
entrance of the temple; and the fourth chapter con-
tains a de/cription of the altar of burnt-offerings, the
great vefiel, called the molten or brazen fea, the lavers,
the candlefticks, the tables, the courts, and the other
works which were made for the temple, both by Solo-
mon and by Heram.
REFLECTIONS on chapters ill. and iv.
ON thefe two chapters let it be remarked, that
king Solomon, when he built the temple, had it made,
as to its principal parts, after the method of the
ancient tabernacle, which was fet up in the wildernefs,
in the time of Jo/es, and conformed to the direétions
given by God. But he added to it many rich orna-
ments, and fpared nothing which might render the
temple the moft magnificent building he poffibly could
make. ‘Though what So/omon did upon this occafion
was acceptable to God, becaufe he did it out of zeal
for his worfhip, we mutt remember, that this magnifi-
cence was not what God chiefly required, even then,
and
CHAP. ¥V. : 379
and much lefs what he principally requires of Chrif-
tians: all that he has ordained, with refpeét to the
externals of religion, is, that we obferve the rules he
has laid down, and take care that all things be done
decently, and in order: otherwife the Gofpel- worthip
is internal and {piritual: and if Chrifuans are not re-
quired to apply their riches to fupport an pompous
ceremonies in religion, they ought to employ them in
works truly good. and holy, for this God has very
exprefsly required of them.
CHAP. V
OLOMON begins the building of the temple, in
the fourth year of his reign ; and the building being
completed in feven years, he orders the ark, and the
facred’ veffels, which were at /erufalem in the taber-
nacle, to be brought into the temple; upon which
occafion they offer ‘facrifices, and God gives tokens of
his prefence, a cloud filling the temple.
REFLECTIONS.
AS the. ark of the coyenant was the moft exprefs
and moft precious pledge of God’s prefence among
his people, it was expedient it thould be placed in the
temple which Solomon had built. For this reafon he
had it removed thither, with all the facred. veffcls
which had been till hin in the tabernacle, which
David his father had fet UD ; and as he was defirous
the ark fhould be removed in a religious and folemn
manner, it was attended with facrifices, and they
praifed God with fongs, and facred inftruments of
mufic. What paffed on this occafion is a proof of
Solomon’s zeal and piety, and an argument that no-
thing fhould more fenfibly affeét us, nor give us greater
joy, than what tends to the glory of God, and pro-
cures us the divine proteétion, and the effects of his
love. We find by this hiftory, that what is done with
a view to God’s glory, is always acceptable in his
fight ; fince after the ark was brought into the moft
holy
380 ‘II. CHRONICLES.
holy place; God gave proofs of his prefence by the
cloud which filled the temple, and convinced the
#fraelites, that the Lord would, for the future, dwell
there.
>
CHAP. VI.
YING Solomon dedicates the temple of Jeruf/alem by
a prayer, in which, after he had firft blefled God
for having happily executed his defign of bhilding the
temple, he befeeches him to hear thofe prayers, which
fhould be offered up to him in that place; and to let
that boufe be always attended with the tokens of his
prefence and favour, .
REFLECTIONS.
THE firft thing we take notice of in this. prayer,
which Solomon made at the dedication of the temple,
is his lively and grateful fenfe of God’s favour, in
fulfilling the proumifes made to his father David. Be-
fides, from this prayer, which is full of noble and ex-
alted fentiments of piety and religion, it appears, that
Solomon knew that God is every where prefent, and
that his glory filleth heaven and earth; and therefore
he did not imagine that God was to be confined to
that houfe which was then dedicated to him. We
further learn here, that though Solomon had been ata
vaft expence in building the temple, and divine fer-
vice was performed in it with great pomp, he never
thought that this magnificence could be in itfelf ac-
ceptable to God, any more than a worfhip merely
external. But he looked upon the temple as a place
principally fet apart for prayer, where the J/raelites
were to come and offer their jupplications to the Lord
in their feveral neceffities ; and particularly, in thofe
miferies and calamities which God fhould vifit them
with, to punifh them for their fins. This teaches us,
that calling upon the name of the Lord is the moft
important part of his worfhip, and that we ought to
have recourfe to prayer in all our affli€tions, and in all
our
CHAP. ‘VII. $81
“our neceffities. . Laftly, What Solomon faid on this —
folemn Occafion teaches us, that God hears from hea-
ven the prayers of thofe who apply to him in their
neceflities, provided they do it with a humble and fin-
cere confeffion of their fins, and are truly difpofed to
amend their lives.
city CHAP. VII.
oe SOLOMON having ended his prayer, God again .
gave tokens of his prefence, by the fire which
fell from: heaven upon the facrifices, and by the cloud
which filled the temple. After the feaft of dedication,
they kept the feaft of tabernacles. II. God appeared
again to Solomon, promifing to dwell in the temple,
and to eftablifh his kingdom, if he and his people
were obedient unto him; and threatning, on the con-
trary, to deftroy the J/raelites, and the temple itfelf,
if they -forfook his worfhip. gee
REFLECTIONS.
UPON the former part of this chapter let it be
obferved, that though there is now no place where
God dwells, as he formerly did in the temple of Jerw-
falem, or gives proofs of his prefence in a fenfible and
miraculous manner, as he did at the dedication of this
temple, yet we ought to believe he is prefent wherever
men call upon him in truth and fincerity ; and. that
the prayers which are offered up in our religious aflem-
blies, are very acceptable unto him; ‘as our Lord
‘affures us in thefe words, Vhere two or three are ga-
thered together in my nathe, there am Tin the mid}t. of‘
them. We find in the fecond part of this chapter,
that God appeared 'to Solomon a fecond time ; that he
renewed his former promifes of prote&ting both the
¢ity and temple of Jerufalem, and his family and fub-
jects, if he and his people continued faithful; but that
he threatened at the fame time to reject them, and
withdraw his proteétion from that plece, which had
been dedicated to him, if they fell into difobedience
and
38g = +~—‘iTI. CHRONICLES.
and idolatry. All this tended to confirm Solomon in”
the good thoughts he then entertained ; for God fails
not to make ufe of the moft likely means to engage
men to fear him. ‘To this end, he employs promifes
and threatnings, and puts them both in execution ;
infallibly bleffing thofe who keep his commandments,
and forfaking thofe who rebel againft him. This the.
Jews experienced when God delivered them to their
enemies ; and the magnificent temple which Solomon
had built, and dedicated in fo devout and folemn a
manner, was taken and burnt by the Chaldeans, about
four hundred and twenty years after.
CHAP. VIII
OLOMON builds cities and forts, makes feveral
nations tributary, gives potts and employments to
the J/raclites his fubjects, brings his queen to the
palace he had built for her, offers to God folemn facri-
fices, obferves the order which David his father had
appointed for the divine fervice, and fits out a fleet to
go for gold to Ophir. |
REFLECTIONS,
AFTER Solomon had dedicated the temple, he pro~
vided for the happinefs and fecurity of his fubjeéts,
and of bis realin; he took care likewife to have divine
fervice perfor med ina decent and regular manner, and
as God had commanded. . Kings who have the honour
to know God, fhould thus labour to promote the hap-
pinefs of their people, and above. all, to make religion
flourifh. Princes who thus behave, God never fails
to blefs. Solomon's good defigns he blefled with fuc-
cefs ; he firengthened and enlarged his dominions, by
“bringing neighbouring nations into melee to him,
and increafing his riches and revenues.
' CHAP.
2
©> CHAP. IX. $83
“ CHAP. IX.
Bey: this chapter we have, I. An account of the arrivaf
of the queen of Sheba. IL. A defcription of Solo-
mon's riches. JIL. Mention of his death.
REFLECTIONS.
THE arrival of the queen of Sheba, who by the re-
port of So/omon’s f{plendor and wifdom was induced to
take a journey to Jeru/alem, fhews that the reputation
of that prince was exceeding great, and her coming
ferved to make it {till greater; which muft convince
‘Solomon of the truth of the promifes God had made
him. Itis remarkable too, that this queen blefled God
for fetting Solomon upon the throne, and acknowledged
that God, in mercy to his people L/rael, had given
_them this prince: fo that this arrival of the queen of
Sheba might ferve to give her and her people fome
knowledge of the true God. [But the principal re-
fle&tion which Chriftians are to make on this hiftory,
is that mentioned by our Lord in the Gofpel; when
{peaking of thofe who had heard the preaching of the
gofpel, and feen his miracles, he fays, The queen of the
fouth fhall rife up in judgment with this generation,
and fhall condemn it: for she came from the utmoft
parts of the earth to hear the wifdom of Solomon, and
behold a greater than Solomon is here. Laftly, It ap-
pears from this chapter that God, according to his
promiles, granted So/omon, together with that extraor-
dinary wifdom which was fo much admired in him,
riches likewife, and power, which diftinguifhed him
from all the neighbouring princes. ‘This fhould have
engaged him to exprefs his gratitude all his life, for the
privileges God had granted him; but after fome time
he ab.sed them ; his riches corrupted him and his fub-
jects, and proved the occafion of expofing him and
them to the judgments God had threatned them with.
Peace and plenty are generally fatal to men, and their
ingratitude towards God caules him to deprive them
ef thefe bleffings, and feverely punifh them.
CHAP.
$34 ‘| II. CHRONICLES.
CHAP. X.
LOMON being dead, and Rehiobodie his fon fue-
ceeding him, ten tribes revolt fr om him, and make
Jeroboam king.
REFLECTIONS.
THIS chapter informs us, that of the twelve tribes
of Z/racl, which Solomon and David had reigned over,
ten revolted from Rehoboam the fon of Solomon, fo that
two only remained fubjeé to the defcendants of David
and the other ten made Jeroboam king over them, abd
formed a feparate kingdom. ‘This was a remarkable
event, and from the “account we have of it. in this
chapter, we may conclude, that this revolution was
owing to, the evil advice of ARekoboam’s young .coun-
fellors, who perfuaded him to treat the people with
rigour and feverity, when they desired to be eafed of
part of their burden. By this we fee, that violent and
rafh counfels, fuch as ulually come from perfons who
want age and experience, are fatal to thofe who follow.
them, and may even expofe ftates to great evils. But.
_ what is principally to be confidered, was the punifh-.
ment of Solomon's idolatry and other fins, which were
continued under his fon Rehoboam. ‘The facred hiftor
remarks, that all this was conduéted by Providence,
that the Lord might perfom his word, which he. fpake
by the hand of Ahyah, who had foretold that the ten
tribes fhould be feparated from the kingdom of Ifr ael,
and that Jereboam fhould reign over them. _ This pre-
diction was not long before it was fulfilled ; God by
this means. punished ‘the defcendants of David, and all
the people, for- their fins; and their perfeverance in
thefe fins occafioned, in the end, the utter deftruétion
a
both of the Ainge of Judah and Lfrael.
CHAP. > XI. i
I. REHOBO. AM, intending tomake war upon the a
ten tribes that had rebelled againft bim,-is di--- ~~
verted from his. defign by a prophet ‘of the Lord for-
bidding
CHAP. XI. 334
bidding him to put it in execution. II. He provides
for the fecurity of his kingdotn, and builds feveral
forts. ILI. The priefts and Levites who were in the
kingdom of the ten tribes, witlidrew to Rehohboam at
Jerufalem, with feveral other perfons, becaufe of the
idolatry which Jeroboam had introduced. IV. Reho-
boam takes feveral wives, and has a great number of
children born to him.
REFLECTIONS.
GOD would not fuffer Rekoboam to make war upon
the revolted tribes, not only becaufe it was his will
that thofe tribes thould remain feparate from Judah,
and make a diftinét kingdom; but alfo, becaufe the
Ifraelites of the ten tribes were brethren to the men
of Judah. From whence we may conclude, that when
God thinks fit to correét us, by certain events which
he permits, it is our duty to acquiefce; that we ought
to avoid making war upon thofe with whom we are
united by the ties of nature, and efpecially by thofe of
religion; which would be ftill more criminal in Chrif-
tians, than it would have been in the Jews. What
next deferves our attention in this chapter, is Jero-
boam’s driving the priefts and Levites out of his king-
dom, becaufe they would not fubmit to the idolatry
which he had fet up; wherein he gave a frefh proof of
his impiety and ingratitude towards God, who had fet
him on the throne. The Lord’s minifters gave at this
time a noble example of zeal and refolution ; fince
they chofe rather to-leave their houfes and poffeffions,
than to remain in a country where idolatry was pub-
licly praétifed ; and a great number of J/raelites fol-
lowed their example, and came to Jeru/alem with them.
We fhould always leave the place where we are not at
liberty to ferve God with purity, and fhould prefer the
advantage of ferving him before all the conveniencies
of life. But the minifters of religion, in particular,
fhould be firft in the difcharge of his duty, and thould
upon all occafions exprefs their zeal and inviolable at-
VOLi I. Ce | tachment
386. Il. CHRONICLES.
~ tachment to the glory of God, and his worfhip. Be-
fides. this, the retreat of the priefts, Levites, and many ©
of the Ifvraclites, who. left their dwellings, ferved to
confirm the kingdom in the hands of Rehoboam ; ; and
this fhould have engaged him to continue the exercife
of the trae religion in its purity; but this ungrateful
prince, at the end.of three years, forfook the Lord,
and fell into idolatry. His impiety appeared likewate
in his taking fo great a number of wives, which God
in the law had forbid the kings of bis people to do;
and which alfo drew upon him and his people the
judgments of the Almighty.
CHAP, XI.
I. REHOBOAM and his fubjeéts falling into 3 Rte
latry and many other fins, God, to punith them,
fent againft them Shi/hak, king of Egypt, who took
feveral cities of Judah. II. But Rehoboam, and the
rulers of the people, humbling themfelves upon the
remonttrances of the prophet Shemaiah, God did nos
fuffer Shi/hak to defiroy them, and that king retreat-
ed, after he had taken the treafures of the temple, and
of the king’s houfe. IIT. Rehoboam dies when he
had reigned feventeen years, and 4hijah his fon fuc-
ceeded him.
REFLECTIONS.
I. THOUGH God had punithed Rehoboam by the
revolt of the ten tribes, this prince forfook God as
foon as he found himfelf fettled in his kingdom; he
introduced idolatry and abominations of every kind
and thereby expofed himfelf to the wrath of God.
When men improve neither by the correétions of the
Almighty, nor by his forbearance and long fuffering,
they bring upon themfelves frefh misfortunes, as it
happened | to Rehoboam and his tubjeéts, who were at-
tacked by the king of gypt and his allies, _ TH. Reho-
hoam, and the chief men of his kingdom, being feverely
threatned, humbled themfelves, upon the remonttrances
| of
™
CHAP. ITE. 387
of the prophet Shemaiah ; and on this account, and
becaufe, as is obferved in this chapter, there were ftill
{ome remains of piety and religion in the kingdom of
Judah, God fpared them, and fuffered not the king
of Egypt to deftroy.Jerufalem. It is but right, that
thofe who have offended God fhould humble them-
jelves; and that great men in particular, who ufually
provoke God’s wrath, fhould be the firft in endea-
youring to appeafe it. The humiliation of finners,
and the piety of good men, avert the divine judg-
ments, and deliver kingdoms. However, God, to
punith Rehoboum fuffered Shi/hak to carry away the
moft precious things which king Solomon had put in
the temple, and in his palace. ‘This was a plain in-
timation to Rehoboam and his fubjeéts, that if they
continued to offend God, he would forfake them, and
at length deliver into the hands of idolators Jerufalem,
and the temple which Solomon had built. Further,
_ we here fee a great inftance of the inftability of hu-
man affairs. Solomon had left Rehoboam his fon im-*
-- menfe riches, and treafures full of gold and filver ;
and MRehoboam did not long poffefs them, but faw
himfelf {tripped of all, as he had been five years before
of the greateft part of his dominions by the revolt
of the ten tribes. _Laftly, It: muft be remarked, that
though Kehoboam had humbled himfelf, yet he put
not away idolatry, which continued likewife in the
reign of his fon Adijah. The repentance of fiiners
is not always of long continuance, and they often
relapfe into their former hardnefs of heart, as foon as
God gives them a little reft.
CHAP. XIII.
PHE hittory of Abjjah, fon of Rehoboam, and fecond
king of Judah. He made war upon Jeroboam king
of J/rael; and when he bad reproached him and his
fubjetts for rebelling againft the houfe of David, and
forfaking the worfhip of God, by the divine afliftance
he overcame him; but after he had reigned three
years, the Lord finote him that he died.
cCcg@ REFLEC-
388 II. CHRONICLES.
REFLECTIONS.
IT is to be remarked on this chapter, TI. That 4b:-
jah, when at war with Jerchoam king of Ifrael, re-
proached him and the ten tribes for making idols and
forfaking the worfhip and law of God, and even him- ~
felf exprefied great confidence in his affiftance. His
reproaches were juft and well groundéd; yet Abyah
himfelf was an impious prince, and though he boatted
as if he and his fubjeéts had preferved the worfhip of
God pure and uncorrupt, he was himfelf alfo an ido- .
lator. Thus wicked men difcover a zeal for God and
religion when it fuits their intereft, and condemn
Others while they are themfelves highly guilty. Never-
thelefs, becaufe Abizjah was of the family of David,
and there were in his kingdom many who feared God,
and trufted in him, this prince conquered Jeroboam.
II. It mutt be obferved, that God, who would not
_fuffer Rehoboam fome years before to make war upon
~ Jeroboam, becaufe he would have the kingdom of the
“ten tribes remain diftinét from that of Judah, and
becaufe idolatry was not then eftablifhed, hindred
not Abijah frou making war upon the fame prince,
and granted him a fignal viétory, a great number of
the L/raelites being defeated. God thought fit, by
this means, to punifh Jeroboam, to humble his fub-
jeéts, and to convince them that the idolatry which
reigned among them was odious in the fight of God;
and that the true fervice of God and his covenant
were to be found only in the kingdom of Judah. If
God therefore gave Abijah good fuccets, he did it for
the glory of.his name, and the benefit of his peoplé.
Thus does God fometimes fuffer even the enterprifes
of the wicked to profper, when they are good in
‘themfelves, or may tend to promote his glory.
CHAP. XIV.
I. ABIJAH, the fecond king of Judah, being
~~ dead, was fucceeded by 4/a his fon, a king that
feared God, pnt down idolatry, and reftored the wor-
: fhip
CHAP. XV. ~ 389
fhip of God. II. Af governed with much wifdom
and courage; and when the Léhiopians, with a nume-
rous army, came to make war againft him, he im-
plored the divine afliftance, and defeated them.
REFLECTIONS,
I. This chapter fets before us the piety of king
Afe, and the manner in which God rewarded him.
Afa gave fignal proofs of his piety in deftroying
throughout his kingdom the altars of the falfe gods
and the idols, which had been introduced under the
reign of Solomon, and continued under Rehoboum
and Abijah his predeceffors. This excellent example
fhould excite priuces not to fuffer iniquity to prevail
in their dominions, and to caufe religion and good
manners to flourith and abound. II. God blefied
Aja, ttrengthened him in his kingdom, and granted
him reft and peace. It is true A/a was attacked by
the Ethiopians, who came againft bim with a formi-
dable army; but calling upon the Lord with profound
humility, and fure truit and confidence, he put the
Ethiopians to flight. God thus bileffes and proteéts
religious princes, and in general, all thofe who are
truly zealous for his glory, and fear before him; and
if he fuffers them to be expofed to great dangers, he
difplays his power in their behalf, and delivers them.
CHAP. XV.
I. THE prophet Azariah exhorts A/a, the third king
of Judah, to complete the work which he had
begun, and utterly deftroy idolatry. II. This prince,
moved by the remonftrances of the prophet, renews
his covenant with God, and makes all the people {wear
to the covenant II. He breaks in pieces an idol,
which Maachah his mother had made and worfhipped ;
and replaces in the temple thofe things which were
confecrated to God. Wherefore the Lord continued
to bles him, and made him enjoy a lafting peace.
REFLEC@
350 | JI. CHRONICLES.
REFLECTIONS.
‘THIS chapter informs us, that 4/a, encouraged
by the fignal viétory he bad lately gained oyer the
Ethiopians, aud animated by the exhortations of the
prophet Azariah, applied himfelf again with great
zeal to reftore the fervice of God to its purity. “He
required all the people to renew their covenant with
God by a folemn oath, which was done with. great
demonttrations of joy; in conformity to the law of
God, he ordered all thofe wha worthipped idols ta-be
put to death: He even deprived his mother. of all
authority, becaufe fhe was an idolator. All thefe
marks of piety in A/a were fo acceptable in the fight
of God, that he granted him and his fubjects great
happinels and-a lafting peace. The chief care of
princes and their people, fhould be to render God
propitious, by a fincere affeétion for religion, and a —
firm attachment to his laws; for by that alone can
they gain ftrength againft their enemies, and fecure
their own happinefs; as the prophet dzarzah repre-
fented to king A/a and his people; faying, Zhe Lord
ts with you, while ye be with him ; and if you feek him
he will be found of you; but if ye forfake-him, he will
forfake you. However, it muft be obferved, that when
it is faid in this chapter that the heart of 4/a was per-
fect all his days, it is meant only, that he always ad-
hered to the true fervice of God, and never fell into
idolatry ; for in other refpeéts he fell into great fins
towards the end of his life, as we fee in the following
chapter.
.
CHAP. XVi.
I. 454A, king of Judah, being attacked by Baajha,
| king of Ifrael, calls in the affiftance of Ben-
hadad, king of Syria. II. The prophet Hanani re-
proves him for it, and blames him for not trufting in
God alone, who had affifted him in his war with the
Ethiopians. 1. Afa, provoked at thefe reproaches,
put
| - CHAP. XVII. - 391
put the prophet in prifon, and at the fame time op-
prefled fome of the people. IV. Some time after he
fell fick, and had recourfe to phyficians rather than
to God: he died in the one and fortieth of year of his
_ reign, and Jeho/haphat his fon reigned after him.
REFLECTIONS.
WE are chiefly to take notice in this chapter, that
Aja, who bad a long time behaved with piety, forgot
himielf in the latter part of his reign. When he was
' attacked by Baajsha, king of L/raed, inftead of putting
his truft in God, whofe afiiftance he had experienced”
when the Ethiopians made war againft him, hie feeks
for fuccour from Benhadad, king ot Syria: he even
folicits him, and prevails upon him by money to break
his league with Baa/ha, king of Jfrael ; which was a
breach of faith, and an unjuft aétion. He was very
angry with the prophet Hanani, and put him ‘in
prifon, for reproving him; -he begun to opprefs his
fubjeéts; and when he fell fick, he had recourfe only
to phyficians, and turned not-unto the Lord. ‘Thus
king d/a ended his days in a train of aétions, which
but badly fuited with his former behaviour, and fhew
that his heart was turned away from God. This
change in A/a thews that it is of no confequence to
have begun well, and.to have done our duty for fome
time, if we do not perfevere; this is a warning to
thofe who have piety, to be upon their guard, left by
growing remifs-and carelets, they deprive themfelves
of the divine protection, and the effeéts of God’s love;
fince God‘grants and continues his favours only to
thofe who ferve him with an upright and fincere heart;
as the prophet Hanani teaches us, in thefe beautiful
‘expreflions ; The eyes of the Lord run to and fro
throughout the whole earth, to fhew himfelf firong in
behalf of them whofe heart is perfe& towards him.
CHAP. XVII.
HE hiftory of Jehofhaphat, the fourth hig of
- Judah, begins here, He was a good prince; he
deftroyed
39% Il. CHRONICLES.
deftroyed idolatry, and difperfed Levites throughout ;
the kingdom, to inftruét the people. ia the law of
God. The Lord bleffed him for his piety, fo that he
became exceeding powertul.
REFLECTIONS,
THE life of the pious king Jeho/haphat deferves to
be well confidered. ‘This prince was acceptable to
God trom the beginning of his reign, He imitated
eyery thing that was laudable in the life of his father
Aja; he even took away, in many parts of his king-
dom, the high places, where idolatry was ftill prac-
tifed, and difperfed Levites throughout the land, to
inftru& his fubjeéts in the law, and teach them the
fear of God; for which reafon God blefled him, and.
raifed him ta great power, which made him formidable
to all his neighbours. Chriftian kings and magiftrates
are not lefs obliged to be zealous in promoting the
glory of God, and above all, to take care to have
their people inftructed in religion by faithful and good
pattors. This procures the divine proteétion: upon
those who govern, and upon the ftates which they are
fet over, and makes them profper.
CHAP. XVIII.
I. KisG Jehofhaphat enters into an alliance with
Ahab, king of Ifrael, marrying his fon Joram
to the daughter of dhad. II. He afterwards joined
Ahab in making war upon the Syrians; but defired
firft to know the will of the Lord, which was declared
by the prophet JJicaiah ; who contrary to the opinion
of the four hundred falfe prophets, told them, that
God would pot blefs the undertaking. III. Ahad
provoked with Migaiah, put him in prifon, and gave
the king of Syria battle; but was killed in the en-
gagement, and Jeho/haphat too narrowly efcaped with
his life, ) |
REFLEG*
ss im =a
CHAP. XVITI. 393
REFLECTIONS.
J. JEHOSHAPHAT was guilty of a great crime,
in fuffering his fon Joram to marry Athaliah the
daughter of Ahab, who was a wicked and idolatrous
prince ; and by going with him to war again{t the
Syrians. The many evils which Athaliah did after-
wards, and the ill fuccefs of the war, fhew, that it is
always a dangerous thing to affociate with wicked
men; and that, in particular, pious kings ought not
to be united with impious and idolatrous princes.
II. However, Jeho/haphat thewed his piety, in making
them confult a prophet of the Lord, before they went
to fight againft the Syrians ; but he finned again in
not following the direétions of the prophet Adicaiah,
and in going to this war. Before we undertake any
thing, we fhould confult the Lord, and examine
whether what we defign to do is agreeable to his will;
and when his will is known, we fhould follow it
Many hear the voice of God, and of his minifters,
and know his will; but when it is contrary to their
wifhes, and what they are bent upon, they pay no
regard toit. II]. King Ahab hated Micaiah, becaufe
that prophet told him difagreeable truths, and pro-
phefied evil concerning him; he even put him in
prifon, and confided more in his own prophets, who
promifed him victory, than in what A/icaiah declared
to him. Itis better to hearken to thofe who {peak to
us with fincerity, though what they fay be ever {fo
difagreeable, than to thofe who flatter us: but when
men are offended with the truth, and will be deceived,
God leaves them to their blindnefs; as it happened
to Ahab, whom God, on account of his obftinacy,
fuffered to be feduced by falfe prophets. We muit not,
however, imagine, that God infpired thefe prophets
with a lying {pirit, or was the caule of Ahwb’s obfti-
nacy and incredulity. Laftly, the event proved the
truth of Adicaiah’s prediéiion. Ahab was vanquifhed
and flain; Jehofhaphat, who wanted courage to dif-
engage himfelf from Ahad, was very near lofing his
life ;
304 "IL, CHRONICLES. :
life ; but God, in his goodnefs, {pared him. Such is
ufually the end of thofe undertakings which are con-
trary to the divine will; and fuch is the fruit of con-
traéting an intimacy with wicked men, and: ‘complying
with them in prejudice of our duty.
CHAP. XIX.
I. penOSHAP HAT returning from the war with
the king of Syria, is reproved by a prophet for
making an alliance with Ahab, who'was a wicked
prince. Il. Jehofhaphat after this applied himfelf to
make piety and juftice reign in his dominions. To
this end he appointed judges in every city, and gave
them inftruétions in their duty; and commanded
them to fubmit to the priefts and Levites in matters
of religion.
REFLECTIONS,
IT i is here to be obferved, I. That God; in love to
Jehofhaphat, reproved him by the prophet Jehu, for
his fault in, aflifting Ahad againft the Syrians. « This
reproof fhews, that we cannot, without difpleafing
God and expofing ourfelves to his wrath, join with
wicked men. I]. Though Jehoshaphat bad finned in
what he had done, the Lord pardoned his fault, be-
caufe he had fannd in him many good things ; and —
efpecially, becaufe he had laboured to deftroy ‘idolatry
throughout his kingdom. This proceeding of the
Almighty with this prince, proves, that he bears with
the infirmities of thofe who have an upright heart,
and forgives them upon their true repentance. III.
Jephofhaphat, moved with the remonftrances of the
prophet Jehu, exerted himfelf in many great acts of
piety and zeal. He endeavoured to make religion
and juftice flourifh throughout the kingdom; he took
care to appoint judges: and very exprefsly charged
them to do their duty, as the law of God had direéted.
Chriftian princes ought to be ftill More zealous for the
fervice of God, and the exercife of juftice ; and judges
fhould
CHAP) XX: 6" 395
fhould continually attend to what is delivered in this
chapter, confcientioufly difcharging the duties of their
oftice, as in the prefence of God, without refpeé to
perfons, and without taking any bribe.» And as Je-
hofhaphat eftablifhed good order, not only in civil,
but alfo in religious affairs, ordering the bigh prieft
to prefide and judge in things relating more immedi-
ately to God ;. it is evident, that good order ought to
prevail in religious, as well as civil affairs. God has
appointed perfons to whom he has committed the
government of the church, as he has appointed others
to govern the ftate. And as the functions of God’s
minifters, and thofe of magiftrates, were feparate and
diftina among the Jews, they ought much les to be
confounded among Chriftians, fince the duties of paf-
tors are all fpiritual, and the Chriftian church is not
confined to one particular ftate, as the Jewi/fh church
was, but is difperfed throughout the whole world, ©
CHAP. XX. |
I. JEHOSHAPHAT, being attacked by the Ifoa-
bites and Ammonites, proclaims a iolemn faft,
humbles himfelf before God, and makes his fuppli-
cation unto him. II, God assures him by the pro-
phet, that the Mouabites fhould be defiroyed, which
was brought to pafs in a miraculous manner. IIT,
After this vi€tory, Jeho/haphai makes his entry into
Jerufalem, praifing God. IV. He joined himfelf with
Ahaziah, king of Lfrael, to fend a fleet to Lar fhifh,
but their enterprife did not fucceed.
REFLECTIONS,
IN this hiftory we are to take notice, that when
Jehofhaphat was attacked by the Ammonites aud Moa-
bites, he had recourfe to God by a folemn faft, which
he kept with all his fubjeéts, and by that excellent
prayer which is hey fet down, wherein he exprefled
{o great humility, and: fo much confidence in God.
dhe fame confidence he difcovered, when he addretied
3 himielf
396 Il. CHRONICLES.
himfelf to his army, as they were going forth againft ©
their enemies ; and faid, Hear me, O Judah, and ye
inhabitants of Jerufalem : Believe in the Lord your
God, fo shall you be efiablifhed ; believe his prophets,
fo fhall ye profper. Nor was this his confidence in
vain ; for a prophet affured him, in the name of Gad,
that he fhould obtain the victory in a miraculous
manner, and without fighting; which accordingly
eame to pafs; their enemies making ufe of their
weapons to deftroy each other, while the priefts were
-finging and praifing the Lord: whence it evidently
appeared, that the victory proceeded from God. As
Jehofhaphat had called upon the Lord in the time of
his diftrefs, fo he difcharged the duty of gratitude in
a very edifying manner, rendering folemn thanks to
God, when, in his return from the war, he entered
Jerufalem. From the whole we draw the three fol+
lowing inftruétions ; I. That prayer, fafting, and hu-
_miliation, are the moft effettual means we can have
recourfe to in time of danger and neceffity, whether
public or private, II. That God delivers thofe who
call upon him, and put their truft in him; that he is
wonderful in counfel, and never wants means to fave.
‘JJ. That when God has heard our prayers, and
ranted our requeits, we ought to render him our
Fearty and fincere thanks and praife for his mercies
towards us. The laft thing to be remarked in the life
of Jekof/haphat, is his falling into the fame fault he
had before committed. He affociated himfelf with
Ahaziah, king of L/rael, of whom the fcripture fays,
He did very wickedly ; as he had before joined with
Ahab, the father of Ahaziah. But he was punifhed
for it, as he had been before; the prophet Ldiezer
yeproved him; the fleet, which they had pat to fea,
-perifhed ; and this enterprife, which the hope of gain -
had tempted him to, turned to his confufion and
great lofs. There is no good comes of affactating
eurfelves with wicked men, and therefore we ought to
avoid, as much as poflible, having any communica-
tion with them.
CHAP.
‘ —— —
CHAP. XXI. 397
CHAP. XXI.
JORAM, the fifth king of Judah, fon of Jehofha-
phat, flays bis brethren, and becomes an idolatory
as Ahab had been; for which God punifhed him by
the revolt of the Ldomites, and of the men of Libnah,
Il. He receives a letter from the prophet Liijah, de-
nouncing the judgments of God, againtt his kingdom,
his family, and his own perfon. IIL. A little after,
the Philiftines and the Arabians pillaged the land of
Judah, and carried away his treafures, his wives, and
his children; and after all thefe misfortunes, he fell
into a tedious and incurable difeafe, and died in great
tortures, leaving Ahaziah his fon to fucceed him, who
was the fixth king of Judah.
REFLECTIONS.
THE refleGtions which this chapter prefents us with,
regard the fins of king Joram, and the punifhment
which God infliéted on him. Joram, the {on of the
ood king Jeho/haphat, was a very wicked prince.
e begun his reign with the murder of his brethren;
he followed the idolatry of the kings of J/rael, and
engaged the inhabitants of Jeru/alem, and the whole
kingdom of Judah, in the fame impiety. This ex-
ample teaches, that parents who fear God, may fome-
times have wicked children, and that God, for the
punifhment of nations, does fometimes fet over them
cruel princes without a fenfe of religion. And as it
is obferved, that Joram was drawn away to idolatry
by Athaliah his wife, who was the daughter of dhad ;
it appears from hence, that alliances made by mar-
riage, or otherwife, with men who fear not God, are
attended with fatal confequences ; and that kings
efpecially cannot contract alliance with wicked and
idolatrous families, without expofing their kingdoms
and their own families to the utaoit miferies. This
truth will appear {till more evidently from the fequel
of this hiftory. Though thefe fins of Joram provoked
the
398 II. CHRONICLES.
the Lord to anger, yet he would not deftroy the family.
of David : however, Jorain did not go unpurtithed ;
the Edomites, and the men of Libnak, rebelled againtt
_ bim; he received a letter trom the prophet Elijah, in
which the judgments of God were denounced againft
him; the Phzliffines and the drabians laid wafte his
country, took away his treafures, and carried his
wives and children captives; and after he had fuffered
in his kingdom, in his treafures, and in his family,
‘he was punifhed in his own perfon, being {mitten with
a ftrange dittemper, which latted two years, at the
end.of which, be died in horrid agonies, his bowels
falling out ; and after his death they would not bury
him in the fepulchres of the kings. All this is an
evident proof, that there is a par ticular curfe attend-
ing cruel, unjuft, and impious princes ; that their end
is feldom happy; that when they are dead, their me-
mory is odious; and that, in general, wicked men
are frequently in this life the objeéts of divine ven-
geance ; which fhould lead us to adore the providence
of God, and make us extremely afraid to offend hin.
nah ah
CHAP. XXII.
a. “AHAZIAH, the fon. of Joram, ecincel aitiad
him; he was the fixth king of Judah, and con-
tinued the ‘idolatry which his father had introduced.
When he had reigned one year, Jehu, who had jutt
‘been anointed king of J/rae/, flew him and feveral of
the chief men of Judah. IL When he was dead,
_ Athaliah his mother, who was the daughter of Ahab
. and addiéted to idolatry, took poffeffion of -the king-
~~ dom, and flew all the princes of the feed royal of
- Judah, even the children of her.fon: Ahaziah ; there
if . efcaped but one, which was Joafh, who was then but
‘a year old, and was hid in the temple -fix years, and
_ taken care ok by his aunt, the wife .of Jehoiada the
“high prieft. |
hes Ob yer a Pass hiss ula - or) » EELEC-
CHAP, XXIL 399
MEPLECTIONS.
I. AT the beginning of this chapter we find that
Ahasziah fécceeded Joram his father, becaufe all his
brethren that were elder than he had been flain by the
hands of their enemies. ‘Lhis proof of God's wrath
againft the family. of Joruwm, and his, goodnefs. to
Ahaziah in {paring him alive, fhould have engaged
this prince not to provoke the Lord to anger by his
crimes; and amazing it is, that Ahaziah, after he had
feen all the misfortunes that befel his father, and the
tragical end he made, fhould run into the very fame
errors as he. But this is acommon cafe in families where
there is no fear of God; the children are like their
parents; and efpecially, among princes, who too
commonly give a loofe to their paffions, and are fur-
rounded with flatterers and with evil examples. IL.
We muft take notice, that Ahaziah was ruined by
following the counfels of his mother Athaliah, and by
being allied to’ Joram, king of J/raet. The fcripture
fays, that the deftruction of dhaziah proceeded from
God, and was owing to his coming to Joram. Aha-
ziah was flain by Jehu, and as he had partook in the
fins of the houfe of dab, he was likewile involved
in the judgments which God brought upon that family
by means of Jehu, king.of J/rael. Evil countels, and
the fociety of the wicked, are the occafion of many
misfortunes, Wicked Athaliah’s getting poffeffion of
the throne, and caufing the children of her fon Aha-
ziah to be put to death, may ferve to thew, that.God
fometimes fuffers tyrants and ufurpers to exalt them-
felves, and take poffeflion of {tates and kingdoms, and
the enterprizes of the wicked to protper. . But’ God
fets bounds. to their wickednefs, and does not always
forfake the oppreffed.. Joa/h; the fon of Akaziah, was
preferved by a very extraordinary aét of Providence ;
his aunt, the wife of Jehoiada. the -bigh prieft, hid
him, and took care-of him:fix years; at the end of
which time, Joa/h was proclaimed king, religion re-
ftored to its purity, and dthaliah punithed tor all the
evils
\
400 TI. CHRONICLES.
evils fhe had done. It is of confequence to obferve
likewile in this place, that as Joa/h was the only per-
fon left of the blood royal of Judah, God was pleafed
he fhould be preferved, not only becaufe hé had pro-
mifed the pofterity of David fhould fit upon the throne,
but alfo becaufe the Mefliah was to be of his deften-
dants; which could not have been had Joa/h been
put to death, becaufe the race of David would have
been extinct.
CHAP. XXIII.
I. JOASH, fon of Ahaziah, king of Judah, when he
had been hid fix years, during which time Atha-
liah reigned, his uncle Jehoiada, the chief prieft,
caufed him to be proclaimed king, and Athaliah to be
put todeath. Il. He renewed the covenant between
God and the people; deftroyed the worthip of Baal,
which Athaliah had introduced in the kingdom of
Judah ; and reftored the true worfhip of God.
REFLECTIONS,
THE providence of God, and his juftice, im a very
particular manner appear in raifing the young prince
Joa/h to the throne, and in the punifhment of the
wicked queen Athaliah, who had ufurped the king- —
dom, who encouraged idolatry, and had fhed fo maéh °
blood. This happy revolution, which at the fame
time freed the kingdom of Judah from the oppreffion
of an impious and cruel queen, and, by reftoring the
kingdom to its lawful prince, recovered religion to its
purity, fhews that God cannot grant a greater favour
to any people, than by removing wicked princes, and
placing good ones in their ftead ; and fince Joash was
fet upon the throne by the zeal and prudence of
Jehoiada, the high prieft, who did an a& of juftice in
reftoring the crown to its rightful heir, we may learn,
that it isa great happinefs, when princes and ftates
are conducted by the countels of wife and godly men.
8 ORAP.
ee
in CHAP. XXIV: © AOL:
| CHAP. XXIV.
HE hiktory of Joa/h, the feventh king of Judah.
He began to reign when he was feven years old,
and adhered to bis duty all the time Jehozada the prieft
lived. But after his death, he became fo corrupted
that he again introduced idolatry, which, in the be-
ginning of his reign, le -had. put away; and gave
command to ftone Zechariah, the fon of Jehoiada; in
the temple, becaufe.that prophet reproached bim for
forfaking the Lord. God punifhed Joa/h, by deliver-
ing him into the hand of the Syrians; and after he
had reigned forty years, his own officers contpired
againft him and flew him; and Amaziah his fon fuc-
ceeded him.
_ REFLECTIONS,
THAT we may receive inftruétion from this hiftory,
we muft confider, I. That king Joa/h feared God,
and endeavoured to promote his fervice. during the life
of Jehoiada the prieft; but that after his death, he
corrupted his ways; and giving ear to evil counfels,
both he, and the chief of the people, forfook the
worfhip of the God of their fathers, to ferve falfe
gods. This great change in Joa/h thews, of how much
importance it is, for great men to have about them
wife and virtuous perfons, and for the minifters of re-
ligion to be endued with zeal and prudence. The
death of perfons of this charaCler, is a great lofs ;
and evil counfels are very fatal to thofe who follow
‘them. God, in his great goodnets, feeing Joa/h thus
erring from the right way, fent prophets to warn him
of his fin and his danger ; but he defpifed their warn-
ings, and even ftoned the prophet Zechariah in the
temple, becaufe he reproved him for his faults. “This
is an inftance of extreme impiety in Joa/h, and of the
bafeft ingratitude ; fince Zechariah was his coufin, the
fon of his father’s fifter, and of Jehoiada the priett,
to whom Joa/hk was beholden both for the crown and
“VOL. I, ' Dd his
A402 Il. CHRONICLES.
his life. Perfons who once were pious and made a
good beginning, may fall into the moft enormous
crimes when they grow remifs aud carelefs, and do
fometimes make a very bad end. Lattly, Joa/h’s fate
was like that of other bad kings; the {cripture fays,
God delivered him up to the Syri “tans, his enemies, though
they were few in number: he was killed in his bed by
his own fubjeéts, and buried with difgrace; from
whence we may conclude, that thofe who provoke
the wrath of God by their fins, experience {oon or
late the feverity of his judgments.
CHAP. XXV.
HIS chapter contains the hiftory of Ahasziah, the
eighth king of Judah. In the beginning of his
reign, “he behaved with piety; and being at war with
the Edomites, hy the advice of a nan of God he feut
back all the L/raelites he had taken into pay, and
gained the viétory over them. But afterwards he fell
into idolatry, and ferved the idols of the Edomites
whom he had vanquifhed ; for which the prophet de-
nounced his ruin. Some time after, he declared war
agointt Joafh, king of L/rael, and was overcome :
Joajh entered Jerufalem, and plundered the temple.
Amaziah, when he had reigned twenty-nine years,
was flain in a confpiracy, and Uzziah, his fon, fuc-
ceeded him.
REFLECTIONS.
I. WE mutt firft take notice of what was good and
commendable in Amaziah. The feripture {peaks of
him with commendation, becaufe when he put to
death thofe who had murdered his father Joa/h, he
did not flay their children; wherein he behaved with
juftice and moderation, and conformed to the law of
God, which forbids putting to death the children for
their fathers fins. Amaziah, likewife, expreffed his
fubmiffion to the divine commands, when he difmiffed
the hundred thoufand J/raelites, which he had ahs
Ob
~
te. ees ae ee ee —=——“— -— -— — ee
CHAP. XXVL 403
for a great fum of money; becaufe a prophet ordered
him fo to do, and told him, that fhould he even lofe
all that money, God was able to make up the lofs to
him. Amaziah was rewarded for the regard he paid
to the will of God, and gained a great victory over
the Edomites. This fhiews, that no reafons of intereft,
or any other confideration, fhould hinder us from
obeying the commands of God; and that he never
wants means to reward thofe who da his will, and put
their truft in him. II. But after this Amaziah un-
gratefully rebelled againft God. Inftead of acknow-
ledging God the giver of this vitory, he worfhipped
the idols of the nation he had vanquifhed ; and when
he was reproved for it by the prophet, he threatned
to take away his life, if he did not hold his peace.
Therefore God withdrew his proteétion from him; and -
the king of L/rael, whom Amaziah had rathly and
haughtily provoked, came and ravaged his country,
entered Jeru/alem, and plundered the temple, and the
king’s palace; which the kings of J/raed had never
done before. So that God, who did not think fit the
Lfraelites fhould affitt Amaziah againft the Edomites,
_ made ute of thofe very L/raelites to chaflife Amaziah
himfelf and his fubjeéts. Laftly, That prince perifhed
in a miferable manner, as his father had done, and
was flain in a confpiracy which was formed againtt
him. The leffon we from hence learn is this, that it
will ftand us in no ftead to have done our duty for
fome time, if we do not perfevere ; and that thofe,
who after they have begun well, caft off the fear of
God, may become fo very corrupt, as evén to be
totally abandoned, and bring upon themfelves the
moft dreadful effeéts of the divine vengeance. |
CHAP. XXVI.
IIIS chapter contains the hiftory of Uzziah, other-
wife named Azariah, the ninth king of Judah.
He adhered to the fervice of God in-the beginning of
his reign, and profpered; but growing afterwards cor-
pd2 rupt
#04 IL?@HRONICLES.
_ rupt, and even prefuming to exercile the prieft’s office,
the Lord fmote him with leprofy, and he was forced
to live apart till the day of his death. Jobhum his fon
maigoed | in his ftead.
- REFLECTIONS. he ep.
THE hiftory of Uzziah, king of Judah, informs
us, that he began well, but made a very bad end.
He at firft behaved with piety, and applied himfelf to
‘pleafe God and to ferve him, following the advice of
a prophet named Zechariah ; and whilft he aéted thus
he profpered. He was victorious over the Phili/fines,
defended bimfelf againft the Arabians, made the Am-
monites tributary, fortified Jerufulem, and bis reputa-
tion became exceeding ‘great: But all this fuccefs
lifted him up, and made him forget himfelf to fuch a
degree, that he openly trahfgreffed the laws of reli-
gion, attempting to offer incenfe in the temple, which
none but the priefts hada right to do. And while he
was wroth, and obftinately oppofed the priefts, who
would bare prevented him, God fmote him with
leprofy; upon which he was thruft out of the temple,
‘and forced to live apart all the reft of his life. Here —
let us reflect, that good men grow corrupt when
they fuffer themfelves tobe off their guard ; and
that in profperity, which is a dangerous ftate, men
eafily forget themfelves. What befel Uzziah, for at-
tempting ‘to offer incenfe in. the temple, proved, that
‘God would not have kings make any innovations or. -
alterations in religion, nor to intrude upon the office
of thofe who are its minifters. From hence we may,
conclude, that every one fhiould keep within the
bovnds of his calling, without interfering with other
men’s; and that as the governors of the church ought
not to ufurp the office and authority of princes and
magifirates ; fo. neither ought thefe to ufurp the office
of patftors, DOE pretend to order religious affairs ac-
cording to their own fancy.
CHAP,
te
oe ee ae —
CHAP: XXVMj XXVIIL 405.
CHAP. XXVII..
Jor TAM, the tenth king of Judah, fueceeded his
father Uzziah. He wasa pious prince, and there
fore the Lord made his reign to profper. He died
after a reign of fixteen years, and left the kingdom
to his fon Ahaz.
REFLECTIONS,
JOTHAM is reckoned among the good kings of
Judah. Ue walked in the fteps of his father Uzsiah,
in what was right, but did not imitate his bad, quar
lities ; and by that means procured the favour of God,
the effects of which he particularly experienced in his
war with the Ammonites. Here let it be remarked,
I. That all the kings of Z/rael, without exception,
were idolators, whereas there were feveral good kings
in the kingdom of Judah ; though it was not in their
power utterly to root out all fuperftitious and idolatrous
practices. Now if among the kings of Judah, there
were feveral found, who did great things towards
making the fear of God flourith in their kingdoni,
the number ought to be much. greater among. the
Chriftian princes. II. We learn from the hiftory of
Jotham, and other good kings, that:God bleffed them,
and made them profper ; whilft idolatrous kings were
punifhed, during their reign, in their families, and
many other ways. ‘This was a fenfible proof to all
Ifrael that God took care of them, and was a powerful
motive to fear him. God has at all times given men
convincing proofs of his providence and juft.govern-
ment of the world, in order to engage-them to ferye
him, and look upon him as the Author of all their
happinets. Ning
CHAP. XXVIIT,
I. 4 HAZ, the eleventh king of Judah,, gives him-
felf up to the moft abominable idolatry. II.
God punifhes him by means of Rein, king of. Syria,
| : and
406 1. CHRONICLES.
and Pekah, king of J/ruel, who made war againft
him; his army was deteated by the J/raelites, who
¢arried away with them to Samaria a great number of
prifoners, anda large booty. But the prophet Oded
remonftrating with them, they fent all the prifoners,
and all the booty back again into the land ot Judah.
III. Ahaz calls in the affiftance of the king of A/yria,
againit the kings of Syria and J/rael ; but this was
of no fervice to him. However, he perfifted in his
fins, worfhipped jdols, and after he had given proofs
of his incorrigible impiety and obftinacy throughout
his whole reign, he died, having reigned fixteen years,
and was fucceeded by his fon fezchiah, |
REFLECTIONS,
LET us here confider, I. The account of the many
inpieties of Ahaz, who, though he was the fon of
good king Jotham, degenerated from his father’s vir-
tues, and introduced abominable practices, which had
never before been feen in Jerujalem; he even made
his children pafs through the fire in honour of his
idols, as the ancient Canaanites did, Such a height
of impiety in a prince who had the knowledge of
the true God, it is fearce poflible to conceive ; and
therefore he was not long before he felt the effects of
the divine vengeance: God delivering him firft into
the hand of the king of Syria, and then to the king |
of J/rael, who defeated him, and. killed an hundred
and twenty thoufand men, and carried away two hun-
dred thouland prifoners, with very great {poils. This
was a very remarkable example of the jufiice of God
againft the king and his kingdom. II. Obferve, that
though God, for the punifhment of Ahaz, had per-
mitted the king of J/raet to killa great many, and
sake a yatt number of his fubjeéts prifoners; yet the
prophet Oded cenfured the J/raclites for the cruelites
they had exercifed againft their brethren, the men of
Judah; and commanded them to fend back the pri-
foners, and the fpoil they had taken; which the J/-
ete Spee raclites
CHAP. XXVIII. 407
rvaelites very readily fubmitted to, and fent the pri-
foners back again with all tendernefs ; reftoring the
booty, and carrying upon beatts all that were not able
to walk. This hiftory proves very evidently, that
God does not approve of the cruelties and outrages
which are ufual in time of war; and that we fhould
treat all men, even our enemies, with gentlenefs and
moderation. And ifGod was angry with the L/raelites,
for making fo great havock among their brethren ;
much more muft he be provoked againft Chriftians,
who, though they are all brethren, are too apt to be
at war together, and to deftroy one another. III. We
fee here how extremely wicked, and furprifingly ob-
ftinate Ahaz was. Inftead of humbling himielf, and
applying to God for help, when attacked by the kings
of Syria and J/rael, he had recourfe to the king of
Affyria, and carried his impiety to fo great a height,
as to afcribe the ftrength of the Syrians to their falfe
gods ; and faid, Becaufe the gods of the kings of Syria
help them, therefore will I facrifice to them, that they
may help me. Wheretore God, provoked with him,
delivered him up to his enemies ; the Hdomites and
Philiftines gained feveral viétories over him; and the
king of Affyria, in whom he trufted, ravaged his do-
minions. But what was mott of all fhocking in the
charaéter of Ahaz, is, as the feripture remarks, his
trefpaffing yet more againft the Lord, the greater his
diftrefs was. It isa fign of an incurablé aid defperate
degree of obftinacy, when the corrections of the Al-
mighty are ufelefs, and when men, inftead of im-
proving, grow more wicked under affliction. The laft
‘thing to be confidered is, that God, when he chattifed
Ahaz, was pleafed at the fame time to make the king
of Affyria his infirument to punith the //raelites and
Syrians, who had unjuftly made war upon Judah, as
we learn from the eighth chapter of Z/aiah. In fuch
events as thefe, the ways of Providence are very dil-
cernible, fince God often makes wicked men his in-
ftruments, both to punifh thofe who offend him, and
‘prote& thofe whom he defigns to blefs. >a
| CITAP,
A408 II. CHRONICLES, -
CHAP. XXIX.
f JJBERKIAH the twelfth king of Judah, was re-
matkable for his piety. He put down the ido-
Jatrous worfhip which his father Ahaz had introduced ;
he reftored divine worthip to its purity; and to this
end he aflembled together the prietts and Levites, and
‘addreffed them in a grave and folemn exhortation.
After this, he in a folemn manner renewed the cove-
nant between God and all the people, and gave upon
this occafion fhining proofs of his zeal and religious joy.
REFLECTIONS,
HEZEKIAH, a religious prince, though the fon
_ of a wicked and idolatrous father,
poffeffion of the throne, but being fenfibly afetted
with the ftate he faw religion in at that time, and
fincerely grieved to fee fo many proofs of God's wrath
againft the Jews, he thought how he might deftroy
idolatry, and reftore the worlhip of God. He got
together the priefis and Levites, to purily the temple,
Ri remove every thing out of it which had been uled
to idolatrous purpofes, and to caftit out; after which
the fervice of God was reftored. Then Hezekiah,
giicred all the rulers and the people together, and
0
lemnly renewed the covenant with God, Princes
and great men fhould employ themfelyes in nothing
withmore zeal and fervency, than in rooting out im-
piety, and fupporting the caufe of religion, ‘To this
purpofe, the Lord’s minifters thould be encouraged,
and magiftrates fhould forward them in their gieat |
undertaking, and the people on their parts, in imitas
tion of Hesekiah’s fubjetts, fhould comply with the
good défigns of their rulers. Such a behaviour as this
moft certainly fecures the heavenly favour and pro-
tection, as we learn from the bleffings and many fignal
deliverances God-vouchiafed to LHezekiah, in con-
fideration of bis piety and zeal,
CHAP,
was no fooner in
CHAP. XXX. 409°
CHAP eK ©
I. LLEZER TAH proclaims the feaft of the pafiover,
throughout the kingdom ; he even invites to
this feaft the L/raclites, who dwelt in the country be-
longing to the ten tribes. IL. This done, the people
aflembled themfelves, threw down all the idolat ous
altars in Jerufalem, and the paffover was kept with
great folemnity, and with great demonttrations of
Geyotinn, and joy.
REFLECTIONS.
I. AS the paffover was the principal token of God’s
covenant with the Jews, Hezekiah, who was willing to
renew this covenant, and reftore the divine worthip,
defired to keep this feaft, and liberally fuppiied, with
the princes of the people, every thing that was necef-
{ary to that end. Thele were new proofs of Hezekiah’s
great zeal for the glory of God. II. Another proof
of Hezekiah’s extraordinary zeal, is his inviting to this
folemn aét of devotion, the L/raedites that {till remained
ii the country of the ten tribes, though they were not
his fubjeéts, and, to this end, writing to them in a
very pious and affecting ftrain. ‘True zeal endeavours
to extend as far as poffible, and when men are truly
religious, they do all they can to engage other men to
fear Giod, and to ferve him, and to recover finners
from the error of their ways. Zesekiah’s invitation
did nat produce on all the L/raeliies the fame effeét ;
fome mocked, and others humbiing themfelves, came
to keep the paffover at Jerufalem. Thus it commonly
happens; well difpofed minds receive with humility
and joy the invitations of divine grace, whilft wicked
men rejeét them, and even make. them the fubject of
their fcoff and raillery. By what is here faid, we
likewite learn, that among the J/rae/ites, who remained
in the kingdom of the ten tribes, after the A/yrians
had ravaged that country, there were {till fome good
men remaining, but that the greateft part were im-
pious and hardened wretches, who had made no good
ule
410 Il, CHRONICLES.
ufe of the divine -correftion. Laftly, There is this
circumftance in the hiftory before us, which deferves
our attention. Thofe who came out of the country
of the ten tribes to Jerufulem, though they were not
able to do all that the law of Zo/es pretcribed before
the celebration of the paffover, did: neverthelefs eat
thereof. But Hezekiah, fearing God thould be angry
with them for it, befeeched him to pardon them, and
to accept the devotions of all thofe who had fought
him with an upright and honeft heart, though they
were not. purified according to all the cuftoms and
ceremonies of the law. This proves, that Hezekiah’s
piety was well informed ; he knew that no one fhould
voluntarily, and in contempt, neglect the external
duties of divine worfhip ; but then he was perfuaded at
the fame time that God regards the heart more than
ceremonies; and, when they cannot be obferved, fa-_
vourably receives the prayers and devotions of all thofe
who feek him with fincerity. 1ezekiah was not dif-
appointed in his expe@ation; for we are told in this
chapter, that the Lord hearkened to Hezekiah, and
accepted the devotions of the people, the priefts, and
the Levites ; and that ¢heir prayer came up to his holy
dwelling-place, even unto heaven.
CHAP. XXXI.
Jc iNG Hezekiah defiroys idolatry in his own king-
dom, and even in the country of the ten tribes ;
reftores divine fer vice to its due order, provides for the
maintenance of the priefts and Levites, and for the
regular difcharge of their feveral funétions ; command-
ing the tithes and firft fruits to be ‘paid according to
the law ; which the people obeyed with great chear-
fulnets.
REFLECTIONS.
THIS chapter affords us, in good wie Hexen
an example of unwearied piety. “As foon as the cele-
bration of the paflover was ended, he commanded the
people
a 4
CHAP XXXI. All
- people to break down the images, and to remove every
thing that tended to idolatry, not only in his own
_ kingdom, but as far as he could in the country of the
ten tribes; which they executed with great zeal; fo
that this prince was the reftorer of true religion in
Ifrael. YVrue piety appears, not only in performing
the external aéts of religious worfhip; but chiefly in
its fruits and effeéts, when men apply themfelves fin-
cerely to-do what is pleafing in God’s fight, and to
put away every thing that may difpleafe him. After
this, Hezekiah tet himelf to reftore the divine worfhip,
and to reinftate the priefts and Levites in their proper
functions; to this end he contributed part of his own
revenues; and ordered the tenths, firft-fruits, and of-
ferings, to be paid for the future according to the law;
which his fubjeéts readily and chearfully obeyed; bring-
ing in. great plenty from all parts what was required of
them. No Cbriftian can be excufed contributing his
part, according to his ftation and ability, towards
making religion flourifh and divine worfhip be per-
formed, and the facred hiftory exercifed in a fuitable
and convenient manner. ‘This is a care well worth
the attention of Chriftian princes; and by this they
may acquire the greateft glory before God and man.
The ready compliance of Hezekiah’s fubjeéts with the
good intentions of their king, thews, that the zeal and
good example of princes is of great weight, and
that they have it in their power to do great things for
God and religion. The laft words of this chapter are
remarkable ; where it is faid, that Hezekiah did that
which was good and right before the Lord his God; that
in every work that he began in the fervice of the houfe
of God, and in the law, and in the commandments, ta
feck his God, he did it with all his heart, and profpered.
What men do in the fervice of the houfe of God with
a fincere intention, is always acceptable in his fight;
nor does he ever fail to blefs thofe who labour with an
honeft heart to promote his glory.
CHAP.
418 II. CHRONICLES.
CHAP. XXXII.
I. EZEKIAH, being attacked by Sennacherib,
king of Af/yria, fortifies the city of Jeru/alem,
and exhorts the people to put their truft in God. Il.
Sennacherib fends officers from his army, to fummon
Hezckiah and his fubje€ts to furrender, and to utter :
many blafphemous words againft God. III. But
God, moved by the prayers of Hezekiah, and by the
interceffion of the prophet J/aiah, deftroys Sennache-
rib’s army, and he returning to his country is flain by
his own fons. IV. About that time, Hezekiah was —
cured of a mortal difeafe; but in his profperity forgot
himfelf, and fhewed all his treafures.to the king of
Babylon’s ambafiadors. Laftly, After a reign of
twenty-nine years, he died, and after him reigned his
fon Manaffeh. |
REFLECTIONS.
TI. KING Hezekiah, as foon as he was informed
Sennacherib defigned to befiege Jerufalem, a€ted like
a prudent prince, in fortifying the city, and ttopping
all the fountains which were without the city, that the
Affyrians might find no water: And he gave at the
fame time proof of his prety and confidence in God,
when he exhorted his fubjeéis to fear nothing, but rely
upon the Lord. Wife and godly men join the maxims
‘of prudence with the rules of religion; they never
negleét the lawful means which Providence puts in
their power to guard againft the dangers that threaten
them; but their confidence they place in God. HL
The next thing to be attended to, is the impious and
infolent manner in which the meflengers of Senna-
cherib {pake concerning the true God, comparing him
to idels; and faying, that as the gods of the feveral
mations which Sexnacheridb had conquered, were not
able to deliver thofe nations, fo neither would the God
whom HHezckiah worthipped be able to deliver him.
‘The infolent, blafphemous, and menacing 3 as ale
tuis
x
a
CHAP, XXXII. 413
this idolatrous king, which aftonifhed Hezekiah, hat-
ened his ruin, and “provoked the Lord to deftroy him,
by fending an angel to cut off in one night this nu-
merous army, and by fuffering bis fons to kill him,
when he was returned into his own country. If God
thus took vengeance. of this idolatrous prince for his
infults, much more feverely will he take vengeance of
thofe wicked Chriftians who openly defy him. LIE.
This deliverance, which God vouchiafed to Hezekiah,
procured him great regard from the neighbouring
princes; and even induced them ‘to bring from ail
parts offerings to God in the temple at Jerufalem.
Thus God makes all things work together for the good
of thofe that love him, and to the glory of his natne.
IV. God gave Hezekiah, at that tine; a freth proof of
his kindnefs, im healing him of a mortal difeafe; but
the facred hiftory informs us, that he was not trily
thankful for the bleffing, and that’ he finned, in fhew-
ing his treafures to the ambaffadors ‘of the king of
Babylon ; which he did no doubt out of vanity, and
with a defign to procure refpeét from their matter.
In profperity men eafily forget thewfelves, and grow
remifs, and thereby caufe God to exercife them afreth
with his chaftening difpenfations. V. It is faid in
this chapter, that the ambatladors of the king of
Babylon bad orders to enquire concerning the miracle
that had happened, when the fhadow of the fun went
back ten degrees in the time of Hezekiah’s ficknets ;
which is a proof of the certainty of the miracle, and
fhews, that it had been taken notice of at Babylon.
Lafily, Hezekiah died full of glory ; and«was honoured
im a particular manner after his death; but his greateft
glory was, the teltimony the feripture bears of bis
piety and zeal; and this will make the memory: of this
prince for ever honourable in the church, and his
example a pattern to thofe who are called by God to
govern nations, —
CHAP.
AYA _ II. CHRONICLES.
CHAP. XXXIII.
[N the hiftory of AZanaffeh, the thirteenth king of
Judah, we fee, I. His fin in falling into idolatry
and all manner of abominations. If. His punifhment,
when God fuffered him to be carried captive to Babylon.
ILI. His repentance, and pardon from God. IV. His
reftoration to the kingdom, and his zeal in repairing
the evil he had done, and deftroying idolatry. V. His —
death, and the reign of his fon Amon.
REVLECTIONS,
THERE are four things remarkable in the hiftory of
king Manaffeh: 1. That, inttead of imitating the
piety of his father Hezekiah, he fell into the moft de-
teftable idolatry, fhed innocent blood in great abun-
dance, and exceeded in wickednets all the wicked
kings of Judah that went before him; and though
God fent prophets to warn him and his people, they
continued to offend him more and more. IL. That
God, provoked at the fins of Manaf/ch and his people,
threatned them by his prophets with the total deftruction -
of the kingdom of Judah ; and that Jfanaffeh was put
in chains, and carried to Babylon ; wherein we fee the
completion of: L/aiah’s prophecy to Hezekiah, Wai.
xxxix. 7. III. That this prince, when in captivity,
humbled himfelf and befought the Lord; who, in con-
fideration of his humiliation, brought him again to
Jerufalem. IV. That Manaffeh, ‘after his reftoration,
fhewed the fincerity of his repentance, by taking away
the ftrange gods, and ufing his utmoft endeavours to
abolifh idolatry, and reftore religion to its purity.
This hiftory leads us to refle@, that the children of
godly parents do not always inherit their piety; and
that thofe, who, like AZanaffeh, forfake God in their
youth, and have an opportunity to gratify their paf-
fions, run into the greateft excefs of wickednefs; and
that impious princes are the authors of public calami-
ties, and expofa themfelves and their fubjeCts to the
wrath
~ CHAP. XXXIV. ALS
wrath of God. The repentance of Manafeh thould be
well confidered, as it reprefents, on one hand, the
neceffity and advantage of affli¢tions; and on the
other affords us an extraordinary inftance of God's
mercy to the greateft finners, when they humble
themielves and make a good ufe of his correétioas.
Let us likewife ferioutly attend to Manaf/eh’s behaviour
after his reftoration ; which was direétly oppofite to his
- former conduct ; ae during a long reign, he remedied
the faults he had committed in his youth. ‘True re-
pentance confilts in removing and remedying, as much
as poflible, the evil we have done, and in amending
our lives. That we may the better enter into thefe
reflections, we fhould add to the reading of this chap-
ter, the prayer which ALana/feh made while a captive
in Babylon, which we find in the Apocryphal Books.
As to Amon, the fon of Manaf(eh, the fourteenth king
of Judah, he, inftead of improving by what had hap-
pened to his father, again introduced idolatry ; but he
being flain in a confpir acy, received the juft reward of
his deeds.
CHAP. XXXIV.
OSTAH, the fifteenth king of Judah, whofe hiftory
begins here, was an excellent prince. While he
was yet very young, he undertook to deftroy idolatry,
and repaired the “temple. In his time the Book of
the Law was found. which he caufed to be read; and
having confulted Huldah the prophetefs, fhe let him
know that the threatnings contained in that book
were going to be put in execution, and that the
kingdom of Judah would foon be deftroyed ; but that
God would take Jofiah to himfelf before thefe misfor-
tunes came upon them. When the king heard this, he
renewed the covenant with God, and laboured with all
his power to reftore religion to its purity.
REFLEC-
416 I, CHRONICLES.
REFLECTIONS.
THOSE who are in authority over others, and in
general all Chriftians, have a moft noble example of
attachment to religion, and zeal for the glory of God,
in the perfon of Jofah, when he took fo much care to
purge Jerufalem and the whole country from the ido-
latry which had been again introduced by his father
Amon. Kings and princes who profefs Chriftianity,
ought to be as attentive to the concerns of religion,
and as zealous to banifh vice, irreligion, and profane-
nefs out of their ftates, as the good kings of Judah
were to root out idolatry. Jofiah gave particular
proof of his fincerity, when, upon hearing them read
the Book of the Law, which had been found'in the
temple, he was terrified at the curfes contained in it,
and fent to confult Huldah the prophetefs what he
muft do to avert the miferies which the Jews were
threatned with. Such is the effect which the word
of God and his threatnings produce on thofe who fear
him ;* when they hear his voice, they humble them-
felves ; and when they fee his wrath kindled, they feek
means to appeafe it. The anfwer which Huddah fent
the king is remarkable; fhe told him, that God would
at length execute upon Jerufalem and its inhabitants
the threatnings written in the law of Jfofes ; becaufe —
they had provoked him to wrata with their idolatry,
and other abominations; but withal, fhe let the king
know, that God would take him before this defolation
came upon them. When men are arrived to a certain
degree of wickednefs, God muft take vengeance; at
fuch a time, good men can no Jonger avert his judg-
ments; but then God removes them out of the world,
that they may not be involved in the evils which are
to come. So that death is not always a proof of God’s
difpleafure, for he fometimes fhortens the days of thole
he loves moft, as it happened to good king Jofiah ;
who, on account of his piety, was acceptable in the
fight of God, aad yet died in the flower of his age.
We muoft confidet, laftly, that though God had in-
5 | | | formed
he liar’ = 7.7
“CHAP. XXXV. A17
formed Jofiah that the ruin of the kingdom of Judah
was irreverfible, and that he himfelf fhould furely die,
he abated nothing of his zeal. He gathered together
the rulers and all the people, to renew the covenant
with God; be laboured with all his might to abolith
idolatry and debauchery, and employed the remainder
of his life in aéts of piety and religion. Whatever
circum{tances a good man may be in, and whatever
the event of things may be, he always takes care todo
his own duty, and dedicates with joy the life and
firength which God has given him, to his glory and
the public good.
CHAP. XXXV.
I, JC ING Jofi ah keeps the paffover with great folem-
nity, in the eighteenth year of his reign. « IT.
Thirteen years after, going to fight againft the king
of Hgypt, he is wounded in the eng agement, and dies
at Jer ufalem, greatly lamented by all his fubjects.
- REFLECTIONS.
IN Res chapter we have frefh proofs of the great
zeal which animated king Jofah. In his whole life
he neglected nothing which might tend to recover
religion to a ftate of purity, and ‘appeate the wrath of.
God which was ready to fall upon the Jews... He and
all the people kept the paflover in fo folemn a manner,
that the fcripture obferves, there had never been any
thing like it, in the reigns of any of his predeceflors,
. from. the days of Samuel the prophet. So.that this
good prince did all he could to pleafe the Lord; and
to infpire his *fubjeéts with the fame religious. fenti-
ments. . This fhould teach us never to be weary in
_well doing, but to improve more and more, and to
perfevere “unto the end. This example fhould, in a
particular manner, make an impreflion upon Chriftian
princes and magiftrates, and encourage them to, be
hearty and fincere in promoting true holinefs and
religion; and to render themfelyes acceptable in the
VOL. I. Ee fight
A168 IL. CHRONICLES.
fight of God and man, by the fame methods which
made Jofiah, one of the beft and moft excellent princes
the world ever produced. But great as Jofiah’s piety
was, kings and priuces, who profefs to believe in Jefus
Chrij?, ought to furpafs in this refpeG the beft kings
among the ancient people of God. ‘This prince, how-
ever, it appears was guilty of a fault, in rafhly engag-
ing in a war again{t the king of Heypt, which proved
the occafion of his being flain. After his death, all
the people of Judah and Jerufalem lamented greatly,
and the prophet Jeremiah made lamentation for him.
It is a great, and often an irreparable lofs to a nation,
when God takes from them prudent and religious
governors. This the Jews experienced after the death
of Josiah, who was the laft good king of Judah ;
whereas his fucceffors, were all wicked, and in a little
time brought the kingdom of Judah to a fatal end, as
we fee in the following chapter.
CHAP. XXXVI.
‘THIS chapter contains the hiftory of the four laft
kings of Judah. I. The firft was Jehoahaz, fon of
Jajah, “whé reigned three months, and was then de-
pofed by the king of Egypt. IL. The fecond was
Eliakim, otherwife named Jehoiakim, who was likewife
an idolator, and reigned eleven years» MNebuchad-
nezzar carried him away to Babylon, with part of the
facred veffels. He returned, however, to Jerufalem,
where he was flain and caft out without burial, as we
read in the Book of Jeremiah. IH. After him his
fon Jehoiachin reigned three months, and was likewife
carried to Babylon by Nebuchadnezzar, who made
Ledekiah, Jehsiachin’s uncle, king in his ftead ; he was
the nineteenth and laft king of Judah. IV. Under
the reign of Zedekiah, the Jews fill perfifting in their
obftinacy and rebellion, Jerufalem was taken and
burnt, together with the temple, and the Jews went
into captivity to Babylon, where they remained tiil the
time of Cyrus, king of Perf ja, who fet them at acyer
an
CHAP. XXXVI. 419
and permitted them to return to Jerufalem and rebuild
the temple. 3 |
REFLECTIONS.
WE find in the hiftory of the four laft kings of
Judah, that notwithftanding the warnings God had
given them, and though they faw his proteétion with-
drawn from them, they provoked the Lord more and
more by their idolatry ; and the people followed their
fteps. The fcripture takes particular notice, that be-
fore God deftroyed the Jews he fent his fervants to
exhort them to repentance, becaufe he had compaffion on
his people ; but that this hardened people mocked them,
and defpifed the word of the Lord ; fo that his wrath was
kindled, and there was no remedy. Behold how God,
who is ju{t and gracious, repeats his warnings, in pro-
portion as men more infolently provoke him ! and be-
hold, too, what is the effe€t of a continual and open
contempt of God’s word and loving kindnefs! God
delivered the Jews into the hand of the Babylonians,
who took Jerufalem and burnt it, and fhed a vaft deal
of blood, even in the temple, without pitying women
or children, old or young. The temple itfelf was not
- fpared, but was plundered and burnt by the Chaldeans,
and the' Jews who efcaped that defolation were carried
to Babylon, where they remained in captivity. Thus
the threatnings which God had before fo many times
denounced, were at,laft put in execution, and by this
grand event we learn what thofe have reafon to expect
who abufe the grace of God, and his patience and long
fuffering, and obftinately perfift in their fins. ;
The end of the Second Book of CHRONICLES.
reg THE
ARGUMENT.
Tn this Book we are informed thai Cyrus, king of Per-
_ fia, permitted the Jews to return into Judea, and to
rebuild the temple and the city of Jerufalem, after
they had been captives feventy years ; that they were
permitted to return under the conduét of Zorobabel,
prince of the royal family of Judah, and grandfon
to king Jechoniah, and under the conduct of Jefhua
_ the high prieft. But the Jews met with great oppo-
__fition from the neighbouring nations, till the time of
_ king Darius, who gave leave again to the Jews te
build their temple, and fent Ezra the prieft into
Judea. This Ezra was a man of great knowledge
inthe law of God, endued with evtraordinary zeal
and prudence, and made feveral regulations for re-
Jtoring order, both in religious and civil government.
| CHAP. I.
CYh US publifhes an edi&, permitting the Jews to
return into their own country, and to build the
temple, and caufes the holy veflels to be reftored to
them, which Nebuchadnezzar had taken away from
Jerufalem.
Wa aid REFLEC=
ES ee eee
eS a
>
- ——s,
ae wn
CHAP. II. 421.
REFLECTIONS @fter reading the chapter.
I. THE firft thing we are here to take notice of, is
the completion of two remarkable prophecies. One
is the prophecy of J/aiah, who foretold, two hundred
years before, that a king named Cyrus fhould fend
the Jews back into their own country, and give com-
mandiment for rebuilding Jerufalem and the temple ;
the other, is the prediétion of, Jeremiah, whe had
exactly noted the duration of the Babylonish captivity,
faying, that the Jews /hould return at the end of feventy ,
years. Il. This return of the Jews from their cap-
tivity, is a proof of the goodnefs of God towards his
people, and thews, that if he fuffers his church to be
perfecuted, he wall not deftroy it, but defires to purify
it, and to preferve it for ever. II]. Let us next obferve,
that the reftoration of the Jews was brought about by
Cyrus, a heathen prince; that the king thewed great
refpeét for the God whom the Jews adored, and or-
dered that all the holy veffels, which Nebuchadnezzar
had taken out of the temple of Jeru/alem, fhould be
reftored. God turns the hearts of kings as he pleafes,
and as he makes ufe of them to chatftife his church, fo
he fometimes reftores peace by their means, which
fhould be a motive to us to fear him, and to depend
upon his power and goodnefs. IV. If Cyrus, who
was a heathen and an idolatrous prince, reftored the
facred veffels to the Jews, Chriftian kings and princes
fhould be very cautious how they with- hold things de-
dicated to the fervice of God, or ufe them to any but
religious purpotes.
CHAP. IT.
ITE number of the Jews, of the priefts and Levites,
who returned from Babs ylon to Judea.
REFLECTIONS, ~
I. FROM the number of the Jews who returned
from Babylon to Judea, in confequence of king Cyrus's
edict,
499 et aA
ediét, and whe were no more than forty-two thoufand,
we may conclude that this people, once fo numerous,
were very much diminifhed. However, it muft be
obferved, that many ftill remained at Babylon, who
returned afterwards, at feveral times, as we read in
_ the feventh and eighth chapters of this Book. IL. It -
is evident from this chapter, that the Jews were at
that time very exact in their genealogies, and thofe
who pretended to be, of the prieftly order, and could
not prove their defcent, were excluded from the prieft-
hood. III. We fee that the Jews, notwithitanding
the low eftate they were then in, liberally contributed
to the rebuilding the temple and reftoring the feryice —
of God.
CHAP .:1if,
1. THE Jews being returned from Babylon to Jeru-
falem, build an altar, upon which they offer
facrifices: they keep the feaft of tabernacles, and re-
new the ordinary fervice till the temple was rebuilt.
Il. After this they lay the foundation of the temple,
to the great joy of fome, and the grief of others.
REFLECTIONS,
AS foon as the Jews were returned from Babylon,
they fet about rebuilding the temple, in order again
to perform divine feryice in it. This was the effet of
their piety, and efpecially of the zeal of their rulers,
Jefhua, the high prieft, and Zorobabel, prince of
Judah. We ought all of us to have the fame zeal,
in labouring for the edification of the church ; thefe
are the cares which fhould above all poflefs our minds;
and our orcateft joy fhould be, to fee the kingdom af
‘God eftablithed and confirmed. Ih. it as to. be ob-
ferved, that though the temple was rebuilt at that
time, this fecond temple was not equal to that for merly
built by Solomon, and defiroyed by the Babylonians,
‘whieh’ made the old men, who had feen the firft
temple, weep when they were beginning to build the
fecond.
ee a re
“ ,
CHAP. IV. 423
fecond. By this the Jews might be convinced, that
the worfhip of God did not confift in’ the riches and
magnificence of the building, nor in pompous cere-
monies; and this fhewed too, that the time would
come when God would wean the Jews from things of
an external and vifible nature, and would eftablith
among men a fpiritual worfhip, fuch as that of the
Gofpel. Neverthelefs, if the tecond temple was in-
ferior to Sulomon’s in magnificence, it was to furpafs
it far in glory, by the advantage which the Jews would
enjoy in feeing the Meffiah whilft this latter temple
remained. |
CHAP. IV.
HE Jews refufing to let the Samaritans build the
_ temple with them, the Samaritans wrote letters
avainit them to the king of Perfia, which made the:
work be feveral timgs interrupted, under the reign of
Cyrus, Ahafuerus his fuccefior, otherwife named Cam-
byfes, and under Ariaverzes, cailed likewile Smerdis,
to whom the Samaritans wrote the Jetter contained in
this chapter, which induced that king to forbid the
Jews to go on with the building of the city and
temple. Things continued in this ftate till the fecond
year of king Darius, the fon of Hy/ta/pes, king of
Perfia.
REFLECTIONS.
IN this chapter we fee that the Samaritans, after
they had endeavoured, but without fuccefs, to hinder
the Jews by their artifices from building of the temple
of Jerujalem, fent letters to the king of Perfia, and
by their calumnies put a ftop to the building which
they had begun. From whence we may obferve, that
God fometimes permits the moft holy undertakings to
be retarded ; and that the church has always its ene-
mies, which attack it fometimes by lies and artifice,
and fometimes by open violence, Here we fee par-
ticularly, that the enemies of the Jews had recourle
ia
Ah iy pele
to calumny, to incenfe the kings of Perfia abating
them, reprefenting them as a fet of rebels and fedi-
tious perfons, and as enemies to kings. It has always
been the lot of the church, and of the true worfhippers
of God, to be perfecuted and flandered. But the
fequel will fhew us, that God does at length confound
the crafty. devices of the wicked; that he makes ma-
nifeft the-innocence of his children ; and that after he
has tried them, he makes thofe become their friends
who had been their in greate enemies,
CHAP. ¥.
I. "THE prophets Haggai and Zechariah exhort the
Jews to rebuild the temple. II. The governors
of that country write to king Darizs, the fon of
Hyftafpes, to inform him of the defign of the Jews,
and to defire his orders concerning it,
REFLECTIONS.
IN this chapter we are to take notice, that while
the building of the temple was interrupted, God fent
Zechariah and Haggai, his prophets, to encourage —
the Jews, and to engage them to renew their applica- |
tion to that pious defign; and that the exhortations
of thefe holy men had fo much weight with them,
that, notwithftanding the obftruGtions they met with
from the governors of that country, the Jews con-
tinued the work, till the pleafure of king Darius was
known. God never forfakes his church, he always
raifes up, when he judges it neceffary, faithful mi-
nifters to labour in its edification ; and we ought never
to be difheartened when our enterprifes are jaf, and
conformable to the will of God, for his Providence
will give them a happy iffue, though it feem contrary
to all appearance. ‘Thus it happened at this time;
the letters which the officers of king Darius wrote
againft the Jews, occafioned his fearching for the ediét
which Cyrus had publifhed in their behalf about
feventeen years before, and to give e orders to prevent
their
CHAP. VI. 495
their being molefted for the future; fo that what their
enemies defigned for their detivdAio#! proved the
means of putting the Jews in a condition of going on
with their enterprife.
CHAP. VI.
I, KING Darius having found the edi@ which
Cyrus had granted in favour of the Jews, or-
ders his officers not to interrupt them in building the
temple, and even to furnifh them with things necef-
fary for that purpofe, and for the facrifices. they were
to offer in Jerujalem. 11. In four years the temple
was finifhed and dedicated ; divine fervice again per-
formed in it; and the paffover celebrated with great
Joy and folemnity.
REFLECTIONS, |
WE are to obferve here the juftice of king Darius
towards the Jews, and the concern he fthewed, in
haftening the rebuilding of the temple of Jer wfalem,
even by furnifhing a part of the neceflary expences,
both for that and for the performance of-divine fervice,
out of his own revenues. Above all, this prince ex-
preffed his refpeCt for the Jewi/h religion, and for the
God they worthipped, requiring that the Jews fhould
offer up prayers and facrifices to God for him and his
family, and even threatning to punith feverely all
thofe who fhould oppofe their defign. Such fent-
ments as thefe, and fuch behaviour in an idolatrous
prince, fhew very plainly what is the duty of the
princes and great men of the world, with regard to the
divine fervice; and this king will one day condemn
Chriftian princes and magiftrates, who profefling to
‘know God and to ferve him, do not reverence religion
and the Deity as they ought; do not contribute to
the utmoft of their power to the fervice of God, as he
requires; and do not confefs, that their happinet{s
depends upon his favour, and the prayers which the
Rhureh offers up to God for them. In contequence
of
A26 | EZRA.
of this decree, the Jews had the comfort to finith the
building of the temple, to dedicate it, and to cele-
brate the paffover with joy, praifing God for having
turned the heart of the king in their favour. In this
change in the ftate of the Jews, we cannot fufficiently
admire the Providence of God, and the care he takes
of his people: we fee that God watches over the
church, and finds means to fupport it, even by ido-—
latrous princes, and in places where it has been moft
perfecuted.
CHAP. VII. ! |
‘L. EZRA goes into Judea, by order of king Ar-
~ taxerves, furnamed Longimanus, to make an
end of fettling religion and divine fervice, and to ap-
point judges and magifirates. ‘This king makes a
decree, permitting the Jews, who were itill in his
dominions, to return to Jerufalem ; he commits into’
Ezra’s hand the gold and filver, which he and the
chief men of his court had offered for the temple and
the facrifices, and he orders his treafurers to aflift them
out of his revenues, on the fame account. II. Lzra
returns thanks to God for having inclined the king to
be favourable to them. From the firft return of the
Jews, under the conduét of Zorobabel, in the time of
‘Cyrus, to this journey of Lzra, were about feventy
years.
REFLECTIONS.
THE obfervations we are to make here, are, I.
That, after the temple was rebuilt, God fent to Judea
the prieft Ezra, a man well verfed in the law, full of
zeal and divinely infpired, that he might regulate
every thing relating to religion in a proper manner.
The church will be for ever beholden to this holy
man; for by his care the divine worfhip, the law, and
the facred writings were reftored ; and therefore his
_ memory ought to be precious in the Chriftian chureh,
as it always was In the Jewi/k. From whence we may
take ~
re
CHAP. VIIL 497
take notice, how neceflary it is for the edification of
the church, that there fhould be in it underftanding
and faithful minifters, to inftruct the people, and
teach them to ferve God as they ought. Il.’ We {fee
here that Artaverves, who was an idolatrous king,
very liberally furnifhed a part of what was neceflary
for maintaining divine fervice ; and that he gave Ezre
a power to eftablith magiftrates for the government of
the Jews. ‘Thefe are marks of a great refpeét for
religion, and aéts of juftice and equity which ought
to be imitated by all, and efpecially by the great.
Ill. Ezra’s thank{giving to God, for putting it into
the heart of the king and his counfellors to favour the
Jews, fhews that this worthy minifter of religion, was
full of piety and zeal. ‘Thus pious men give God all
the glory of the good that befals them, and put their
whole truft in him in profperity and adverfity.
CHAP. VIII.
a THE number of the Jews, who returned into
| Judea with Ezra in the feventeentb year of the
reign of Artaxerxes Longimanus. II. Ezra, before
he fet out on his journey with the Jews, kept a faft
to implore the divine protection. III. He gives to
the priefis the gold and filver, which the king and his
countellors had offered tor the temple. IV. He fets
out with the Jews that accompanied him, and arrives
fafe at Jerufatem.
REFLECTIONS.
I. IT appears from the number of Jews that went
from Babylon with Ezra, who were about eighteen
‘hundred, that all the Jews did not return to Jeru/alem.
with Zorobabel in the reign of Cyrus; and that many
remained in the country where they were carried cap-
tives. II. Itis to be remarked, that when Hzra was
going to fet out for Judea, he defired no foldiers of
the king to efcort him in his journey, though he
«could with eafe have obtained it. The reafon he gives
himilelf
428 ! EZRA.
himfelf for not doing it, was, for fear they fhould’
think he diftrufted the divine affiftance ; but he im-
plored the bleffing of the Almighty by fafting and
prayer. This behaviour might convince the idolatrous
people among whom he lived, that he had a perfeé&
confidence in the divine protection. Good men truft
in God rather than in man; their principal fecurity
they feek in prayer, and God on his part hears their
prayers, and bleffes them, as he did Ezra, who had a
profperous journey, and thofe that were with him.
Lafily, It is to be remarked, that king Artaverves
and the moft diftinguifhed of his lords, fent by the
hands of Hera rich prefents and confiderable offerings
to Jerufalem. This affords us a freth proof of the
particular care Providence took of the Jews, and is an
example, which fhould animate the rich and great to
be in a particular manner liberal, whenever they have
an opportunity to do any thing for God and religion.
CHAP. IX.
FZRA being informed, when he came to Jeru/alem,
that feveral Jews, even of the priefts and rulers
themfelves, had married idolatrous women, which was
contrary to the law of God; he was extremely troubled
at it, humbled himfelf before God, and offered up an.
excellent prayer, in which he confeffes the fins of the
Jews, acknowledges the juftice of God’s judgments
upon them, and promifes in their name, that they
fhould no longer difobey the commandments, and
break the covenant of the Lord, as they had done.
REFLECTIONS.
IT appears from this chapter, I. That after the
return from the captivity, very great irregularities had
crept in among the Jews; and in particular, that
many of thei, even of their rulers, had married wives
that were ftrangers and idolators ; and therefore it
was €xpedient God thould raite up zealous petfons,
fuch as Msraithe prictt, to reform thefe abufes. It is
a great
CHAP. X. 429
a great misfortune when men openly tranfgrefs the
laws of God, and efpecially, when thofe who fill the
higheft ftations authorife this licentioufnefs by their
own example. Il. As foon as Ezra was informed
that the Jews had contraéted thefe unlawful marriages,
he was extremely concerned at it, and endeavoured to
remedy it. He gave public tokens. of his affliétion,
by praying and humbling himfelf before God. 'Thofe
who have true piety and zeal, affliét and humble them-
felyes, not only for the evils that befal them, and for
their own faults, but alfo for the fins of other men.
The prayer which Ezra made upon this occafion’is
very inftruélive. He therein acknowledges with pro-
found humility, that the fins of the Jews had obliged
the Lord to, chaftife them, and had reduced them to
the fervile condition they were in at that time. This
fhews us, that in the evils we fuffer we fhould always
give glory to God, and acknowledge the righteouf-
nefs of his judgments. But as Hzra, after he had
confeffed the fins of the Jews, promifed they fhould
no more break the law of God; we muft acknow-
ledge, that the means to obtain the return of God's
grace and remiflion of our paft fins, is not to fall into
them again, but to forfake them by a fpeedy and
fincere converfion. |
CHAP. X.
ZRA, after he had humbled himfelf before God,
gathers together all the Jews; reprefents to thofe
that had married ftrange women the great fin they
had been guilty of; and by the advice of the chief
men and the whole aflembly he engages them to put
away thofe women, which was punttually performed,
beginning with the priefis who had contraéted fuch
kind of marriages.
REFLECTIONS.
ON this chapter we are to confider, that Ezra,
after he had fafted and confefied the fins of the Jews,
; fet
430 EZRA.
fet himfelf to reform the abufes, and to prevent thé
diforders that had been introduced among them. It
is not fufficient to pray and make confeffion of our
fins, and to be fomewhat grieved for them; the chief
effect of prayer and confeffion, fhould be to put a
{top to them, and utterly forfake them. This fhews
alfo, that the duty of magiftrates and minifters of
God, is to make ufe of their exhortations and autho-
rity for reftraining licentioufnefs, and reforming all
abufes ; and that fhould the diforders be general and
great, and the guilty perfons of a diftinguifhed cha-
racter and ftation, they ought not to be tolerated,
nor fhould the reformers be difcouraged. We are
efpecially to take notice, that the Jews obeyed Ezra
and the priefts, by putting away the firange wives
they had married contrary to the command of God;
which muft needs be grievous to them, and the more
fo becaufe feveral had children by thofe wives; which
was therefore a great proof of their fubmiffion, and of
the fincerity of their repentance. Thus finners who
are truly affe¢ted with their faults, and defire to obtain
forgivenefs of them, make no fcruple to do all that
God commands, though it be never fo harfh and dif-
ficult, and even to renounce all that is moft dear to
them. Finally, We may fee by this chapter, that
marriages and alliances with idolators, are difpleafing
to God, and ought not to be permitted among thofe
who profefs the true religion.
The end of the Book of EZRA.
THE
.
« = «
EE ee SS ee — ee
THE
BOOK
OF
“NEHEMIAH.
ARGUMENT.
The Book of Nehemiah is a continuation of the hiftory
of the fiate of tire Jews, after their return from the
Babylonifh captivity. Nehemiah made two journeys
into Judea, by the permiffion of Artaxerxes Longi-
manus, king of Perfia. The firft was in the twentieth
year of that prince's reign, thirteen years after Ezra’s
journey ; and the fecond about twelve years after.
fe went there in quality of governor of the Jews,
to rebuild the city of Jerufalem, and to eftablifh good
order therein, In all his conduét he fhewed great
zeal for God, and at the fame time much prudence,
refolution, and confidence in the Divine Being. Ma-
gifirates fhould read and meditate on this Book with
great attention, and improve by the noble examples
of piety and wifdom contained in it.
CHAP. I.
\VEHEMIAH being informed of the fad con-
dition Jerufalem was in, is fenfibly affected. with
it, and prays the Lord to havewompafiion on that city,
; ) | |
REFLEC
432 NEHEMIAK.
REFLECTIONS after reading the chapter.
FROM the very beginning of the Book of Nehe»
miah, we meet with marks of the ardent piety of this
holy man. This appears in his grief, to hear of the
deplorable fiate the vity of Jerusalem and all the Jews
were in; and in that excellent and fervent prayer
which he ma le, to implore the mercy of God on their
behalf, to obtain pardon for their fins, and their com-
plete reftoration. All thofe who fear God) and efpe- —
cially thofé who are in an exalted ftation, fhould, like
Nehemiah, be more concerned for the church of God,
than for any other thing; fhould fympathize in the
evils that befal it, pray continually for it, and labour
as much as poflible to promote its happinefs and
profperity.
OHAP OTS nies
L NEHE MIAH, who was cup- bearer’ to king
Artaxerxes, obtains leave of him to take a
journey to Jer ufalem, and procures the neceffary letters
on that oceafion. If. Being arrived there, and having
vifited the city, he exhorts. the inagiftrates and the
people to rebuild the gates and the walls ; which they
fet themfelves about, notwithftanding the oppofition —
of their enemles.
REFLECTIONS.
“HERE it muft be obferved, I. That are Ne-
hemiah enjoyed a confiderable poft at the court of
Artaxerxes, and was greatly in favour with that»
prince ; yet he was fincerely grieved when he was in-
formed of what condition Jer ufalem was then in, and
defired leave of the king to go into Judea. ‘This is
an excellent example of “the great piety and zeal of
Nehemiah. ‘Good men are more concerned for the
glory of God than their own interett ; and whilft they
fee that glory obtiruéted, and the church under af-
fliétion,
a a
CHAP. TIT: - 453
f¥étion, they cannot relifh any pleafure, though they
fhould enjoy the greateft worldly advantages. _ This
fiews likewife, that thofe who have credit with great
men, or that are in authority, cannot employ it better,
than in procuring the good of the church and of reli-
gion. If. In the next place we muft obferve, that
‘Nehemiah, before -he made his requeft to the king,
begged of God to touch the heart of that prince; he
obtained his petition, and acknowledged that God
had difpofed the king in his favour. This wife go-
vernor was no fooner arrived at Jeru/falem, but he
gave proof of his great prudence and intire confidence
in God, and laboured fuccefsfully in rebuilding the
walls of the city, in fpite of the obftruétions of their
enemies. Nehemiah’s whole behaviour proves his fin-
cere piety, joined with great prudence and courage ;
and makes him a pattern for magiftrates to follow.
Nehemiah’s faccets teaches us, that God bleffes the
defigns that are formed for good ends; and that thofe
who labour to promote his glory, fhould never be dil-
couraged when they are oppofed by the wicked.
CHAP. IIL.
TN this chapter we fee how and in what order the
walls of Jerufalem were rebuilt.
REFLECTIONS.
IT appears from this chapter,. that the Jews who
dwelt at Jerufalem, animated by the exhortations of
their governor Nehemiah, laboured with great. zeal
and earneftnefs in raifing the walls of the city, every
one who was able to be employed in it taking his part
of the work. By this means Jerufalem, whofe walls
had been long overthrown, put on a new face, and
was in fome degree in a condition to defend itfelf
againft the enemy. This fuccefs fhould be afcribed to
the piety and prudent management of Nehemiah, whote
endeavours God bleffed ; and to the good-will which
the people and rulers difcovered on this occafion
VOL. I. So Ey sy CHAP; =
434 | NEHEMIAH.
CHAP! TV,
"THE Jews neighbours laugh at their undertaking to
_ rebuild the walls of Jerufalem ; but obferving how
the work went forwards, they were refolved to attack
them; whereupon Nehemiah implores the affiftance
of God, and puts himfelf in a ftate of defence ;
exhorting the Jews to continue their work, and to
fear nothing.
REFLECTIONS.
IN this chapter we have three principal refleGtions
to make. ‘The firft is, That as the enemies of the Jews
derided their undertaking, and did all they could to
ob{truct it; {> thofe who labour for the glory of God,
have reafon to expect the contradiction of the wicked.
II. That in all our dangers we fhould have recourfe
to the Lord, without negleGting our own labours and
application, or any lawful meaus to ward off the evils
which threaten us. Thus Wehemiah, when he found
himfelf attacked, called upon the Lord, exhorted the
people to fear nothing g, and fhewed by all he faid, that
he put his whole confidence in God; but; at the fame
time, he gave neceflary orders to prevent being fur-
prifed by their enemies, and uted all the precautions
whieh prudence required. III. We here find, that;
- God blefles the undertakings of thofe that truft in
him, and affifts them againft their enemies. This
Nehemiah found by experience, fince God fruftrated
all the oppofition of the neighbouring people, and the.
Jews happily finifhed the work they had begun.
CHAP. V.
J. ewes 4H being. informed that feveral of
the Jews opprefied their brethren by ufury,
affembles the magiftrates ; reprefents to thofe that were
guilty, the creatnefs of their fin, and obliges them to
reftore what they had unjuftly taken. II. And, to
fet a good example, he gives.up part of the profits of
his
A
CHAP. V. A85
his office, as governor; and contributes out of his
own subftance both towards building the walls of the
city, and towards the fupport of the neceffitous,
REFLECTIONS.
THE hiftory contained in this chapter, affords feve-
‘yal excellent reflections. I. The firft is, Thatit is a
very great fin to ufe extortion, and particularly to
enrich ourfelves, and diftrefs the neceffitous, byfelling |
or lending to them, upon hard terms, in the time of
dearth and fcarcity. II. That thofe who have been
guilty of this fin, fhould reftore what they have thus
unjultly gotten, or even when they have exacted pay-
ment with too great rigour and feverity: whence it is
evident, that reftitution is an indifpenfible duty, and
that men are in confcience, and before God, obliged
to make reftitution of many things, which by human
laws they might legally pofiefs. LIL. It appearsfrom
hence, that magiftrates are obliged to prevent ufu
and injuftice, and to refirain, as Nehemiah did, thoie
who opprefs the people, and force them to reftore
what they have got by wicked means. IV. The con-
du& of Nehemiah deierves our mott ferious attention.
During the twelye years that he was governor of
Jerufalem, he would not infift upon the rights of his
office, nor fuffer his fervants, and thofe that were
under him, to opprefs any, but gave up his own dues,
that he might not bring a burden upon the people in
that troublefome time; he gave even part of his own
fubftance to fupply the neceflities of the public, and
relieve private perfons; all which he did, as he-himfelf
obferved, becaufe he feared God. This was a-noble
example of equity, piety, and difintereftednefs, worthy
to be imitated, efpecially by magiftrates, and by the
rich and great; and this fhews, how averfe we ought
to be from oppreffion and injuftice, fince, in cafe of
neceffity, we ought to give of eur own, and eyen to
difpenfe with our right. The faithful difcharge of
thefe duties fills the mind with great confidence tor
EQ wards
436 NEHEMIAH.
wards God, and enables a man to fay, as Nehemiah
faid, with fo much faith and ey O my God ! think
upon me Jor good.
CHAP ADE
NEHEMIAL relates in this chapter, that notwith-
ftanding the obftru@tions he met with from the
enemies of the Jews, by means of falfe prophets, and
even of thofe of his own nation, he had always refifted
them, and had completed the building of the walls of
Jerufalem, @
"REFLECTIONS.
IN the account Nehemiah gives of what happened
to him, during his government, we may take notice,
that good people, and efpecially thofe that labour for -
the glory of God, are expofed to many troubles, not
only trom their declared enemies, who attack them
with open force, or by craft and calumny; but alfo
from thofe whom they look upon as their brethren;
and that even fometimes unworthy tinifters of the
Lord ftir up thefe troubles againft them. It appears
likewife, from the wife, fteady, and pious behaviour of
Nehemiah, that thofe who labour for the public good,
fhould never be ftaggered by the threats and landers
af the wicked; and that, with the help of the Lord,
who watches over them, they happily overcome all
Sppeneien,
CHAP. VU.
PHEMIAN takes care for the feeurity of Jeru-
falem ; numbers the Jews that were returned from
the captivity, among whom fome made confiderable
offerings, for the fupply of the public’ neceflities, and
for the fervice of God. This lift is the fame with that
recorded in the fecond chapter of Lsra, except in
fome few refpects,
REFLEC
o
CHAP. VIII. 437
REFLECTIONS.
BESIDES the reflections which have been made
upon the fecond chapter of Ezra, relating to the litts
here {et down, there are two things to be confidered
in this chapter: 1. That to great piety, Nehemiah
joined that prudence which was requifite to fecure
Jerusalem, and the Jews, at a time when they were ex
poted to the infults of their neighbours; which fhews,
that the care of maintaining good order, and preferv-
ing public tranquillity, is worthy of the wifeft and moft
pious magiftrates. Il. We have likewife a beautiful
example of piety and liberality, in the voluntary con-
tribution of Wehemiah, of fome of the chief men, and
of feveral. private perfons, towards the temple and
the divine worfhip ; and this example is the more
inftruétive, as the Jews were then in a ftate of po-
verly, and there were, at that time, but few rich men
among them.
CHAP. VIII.
LL the Jews are gathered together to hear. the
reading and explanation of the law; upon which
oecafion many tears are fhed. Nehemiah and Ezra
comfort them, and proclaim the feaft of tabernacles,
which was celebrated with a general joy.
\
REFLECTIONS.
I. WE are informed in this chapter, that Ezra
aflembled ail the people, men, women, and all that
were capable of underftanding, to hear the reading
and explanation of the law; from whence we learn,
how necefiary it is to impart to the people the know-
ledge of the holy fcripture, and for that purpofe, to
read and explain it publickly to all, without exception,
as the Levites did upon this oceafion. II. The tears
~which the Jews fhed, and their being fo fenfibl
affetted at the hearing of the law, . thew the effet
iNT which
ASS NEHEMIAH, |
which the word of God produces upon well-difpofed
perfons. III. It is faid, that Ezra and Nehemiah,
when they faw the people grieved and afflicted, com-
forted them, and exhorted them to rejoice in the Lord,
who was their ftrength. When the heart is humbled
and affe€ted with a godly forrow, then the word of
God fails not to make a lively impreffion; then it
is we are in a condition to relifh fpiritual joy and con
folation, and to prefent ourfelves before God with
confidence, as the Jews did, when they celebrated the
- feaft of tabernacles. The orders that Nehemiah and
Esra gave concerning that feaft, fhew likewife, with
how much exa€tnefs thofe pious governors of the
people of God obferved all that was prefcribed by his
law, and how zealoutly we ought all of us to be affefled
in the fervice of the Lord, if we would ferve him our-
felves, and induce others to ferve him, in a manner ¢
agreeable to his will.
CHAP. IX.
HE Jews keep a faft, hear the reading of the law,
and offer up a prayer to God, in which they adore
his majefty, acknowledge his goodnefs to their fore-
_ fathers, the wonders he had done for them, the fins
they had. many times committed, his patience and.
long fuffering in bearing with them, and giving them
warning, and the juftice of his corre¢tions. ‘They
likewife blefs God for reftoring them to their own
country, though in a fad and melancholy condition ;
and promife to keep his covenant faithfully for the
future, ie Bre
REFLECTIONS,
THE prayer contained in this chapter, which the |
Jews made to Ged, with folemn fafting, is one of the
- fineft in all the fcriptures. What is chiefly to be ob-
ferved in this prayer is as follows: The Jews adore the
power and majefty of the moft high God ; folemnly
acknowledge the mercies their nation had sy
rom
‘CHAP. X. 439
from him in Egypt, in the wildernefs, and in the land
of Canaan, and his forbearance and long-fuffering to-
wards them; they confefs their fins and rebellions,
and their abufe of his favours ; they own too, that
God had juftly chaftifed them, by fending them into
captivity, and fubjecting them to firange princes.
Laftly, They enter into a folemn engagement never
more to return to their old fins, but to keep inviolably
the covenant which they then renewed with the Lord.
We fhould make a ufeful application to ourfelves of
all the parts of this excellent prayer; read it often,
and learn from thence to praife and adore God, to ac-
knowledge the favours he beftows upon us all in ge-
neral, and on every one in particular; thofe, efpeci-
ally, whofe circumfiances fomewhat refemble thofe of
the Jews at that time, and who have been made to
pafs through divers trials and afflictions, onght from
hence to learn, to confefs their fins and ingratitude,
to celebrate his forbearance, to be more faithful to
him for the time to come, and religioufly to perform
the conditions of his covenant.
CHAP. X.
rPHE. Jews made a covenant with the Lord, and all
of them engage by a writing, figned by the chief
of them, and by a folemn oath, religioufly to obferve
the covenant, and particularly to do and provide every
thing neceffary for the fervice of God.
REFLECTIONS.
THE Jews gave very extraordinary proofs of their
repentance and zeal, when, after a public faft> they
renewed, in an authentic manner, their covenant with
God, and all of them, fmall and great, engaged, for
the time to come, to keep his commandments, and
adhere inviolably to his fervice. Such fhould be the
effect of religious a¢ts: fafting, and folemmn devotions,
fhould produce reformation of life, obedience to God's
commands, and an unwearied application to his fer-
vice.
440 NEHEMIAH.
vice. The manner of the Jews renewing their cove-
nant at this time, fhould put us in mind of that cove-
nant which all of us have made in baptifm, and con-
firmed upon fo many occafions, and particularly at
the Lord’s Supper, by the moft facred and inviolable
promifes. Let us remember, that this covenant
obliges us to walk in the laws of our God, and to
keep all his commandments; as we niuft all of us
fteadily do, if. we would wot be guilty of perjury and
infidelity ; and as Nehemiah, the governor of Jeru-
falem, and all the chief men, were the firft to fign and.
{wear to the covenant, and all the people joined with
them ; fo magiftrates, and the minifters of religion,
ought to fignalize their zeal in every thing, that con-
cerns the glory af God, that they may the better ani-
mate the people to the difcharge of their duty. After
the renewal of the covenant, the Jews took. care to
reftore the orders and regulations made in the law of
God, with refpeé to the fanétification of the fabhath,
to the offerings, firft fruits, tithes, and other matters
relating to the fervice that God had eftablithed under
the law. We ought not to be lefs zealous for the
gofpel worfhip, and for every thing which may be, to.
ourfelves or others, a means of rendering to the Lord,
not only the exter nal fervice he requires, but chiefly
the internal worfhip, which confifts in loving him, and
fearing him, and in fanétifying ourfelves more and
more, through the whole courfe of our lives.
/ CHAP. +, OF
LIST of thofe who dwelt at Jerwfalem, and in the
country about it, in the time of Nehemiah. The
rulers of the people dwelt in the city; and the people
being divided into ten parts, the lot was caft, and one
part in ten fettled in Jerufalem, and the other nine
parts were difperfed in the cities of Judah.
. REFLEC-
| Suse
Ye as OR Oe Jee a i oe eee ae al... i ll le ed 5 oie ee eee ele i
’ ’ : 7
CHAP. XII. a = 2
REFLECTIONS.
WHAT is related in this chapter leads us to ccn-
fider, that herein was fulfilled what the prophets had
foretold before the deftruétion of Jerufalem, faying,
Lihat the city of Judah should be again inhabited. This
came to pats under the prudent and pious governor
Nehemiah ; and herein the Jews might fee the truth
of God’s promifes, and a proof of his great love
towards them.
CHAP. XII.
HE firft part of this chapter contains the names of
the priefts and Levites at that time. In the fecond,
we are told in what manner Nehemiah dedicated the
walls of Jerufalem, and appointed perfons to receive
the firft fruits, tenths, and other oblations of the people,
which were fet apart for the maintenance of the priefts
and Levites.
REFLECTIONS.
THE dedication of the walls of Jerufalem, was an
inftance of the piety of Nehemiah, and of the reft of
the Jews. By this ceremony, by the facrifices they
offered, and by the hymns of praife which they fung
upon the occation, they meant to afcribe to God's
mercy the reftoration of their city and nation, and to
fecure his protection for the future. Zealous perfons
take occafion from every thing to exprefs their piety
and gratitude, to render homage to the Lord for all
the temporal ‘advantages they enjoy ; and wife and
pious magiftrates look. upon his protection as the foun-
tain of all the happinefs, and of all the fecurity, both
of cities and ftates.. Chriftians ought to imitate the
zeal of Nehemiah, and his people; and, like them,
promote the good of religion, provide for the fupport
of the divine fervice, ‘and the advancement of God’s
glory, every one according to his pawer and abilities.
CHAP,
Vio ee
“£49 NENEMTATE.
CHAP. XIIL
Y. AJEHEMIAH, when he had been twelve years
in Judea, returns to Perfia, and then takes a
fecond journey from Perfia to Jerufalem, where he
reforms feveral diforders, which had been introduced
in his abfence by L/ia/hib the prieft’s means. II. He
feparates the ftrangers from the Jews. III. He pro-
vides for the fubfiftence of the Levites, who, by reafon
of their poverty, had forfaken their office. He makes
orders for preventing the profanation of the fabbath;
and marriages of the Jews with frange women.
REFLECTIONS.
THIS is a chapter which ought to be particularly
confidered by thofe who have the government of the
church committed to them, and by Chriftian magi-
ftrates. We here fee with what zeal Nehemiah fet
himielf to reform the abufes that had crept in, while
he was gone into Perfia, and to procure the obferva-
tion of what God had commanded in the law, for the
fupport of the Levites. Nothing is more worthy the
care of perfons in a public charaéter, than what con-
cerns religion. We may likewife from hence conclude,
that it isa duty to provide for the maintenance of |
thofe that perform divine fervice, and to take care
that things devoted to pious ufes fhould be faithfully
-adminiftered. What is particularly remarkable, is the
zeal and refolution which Nehemiah fhewed againft
‘thofe who kept not the fabbath, and on that day —
brought to Jerufalem burdens, and feveral wares, as
well as againft thofe who had married ftrange women.
The governors of the church, and magiftrates, ought
to employ their authority to hinder the profanation
of the Lord’s Day, and to oppofe with vigour every
thing that is contrary to the law of God and good
order. ‘To animate and encourage them to the dif-
charge of thefe duties, they would do well ferioufly
to attend to thefe words, which this prudent and re-
C } ligious
CHAP. XIII. 443
ligious governor of Jerufalem feveral times repeated
in this Book, and which are fo full of piety and truft
in God: Remember me, O my God, concerning this,
and wipe not out my good deeds, that I have done for
the houfe of my God, and for the offices thereof. Re-
member me, O my God! and {pare me, according to
the greatnefs of thy mercy. Upright paftors and ma-
giftrates, and in general all who have a true zeal for
the houfe of God, and who labour heartily, and. with
a fincere affe€tion, in the edification of the church,
may ufe the fame words, and be affured, that God
will remember them for their good, and that he will
be the rewarder of their piety.
The end of the Book of NEHEMIAH.
THE
THE
BOOK
OF
re fied Bate & 85 oe
ARGUMENT. |
In this Book we fee how God made ufe of queen Efther,
who was a Jewess, and wife of king Ahafuerus, to
bring about the deliverance of the Jews who were in
that “king's dominions, and to do them goad. It is
thought “what is related in this Book, huppened fome
time ” after the Jews were returned fr om the Baby-
lonith captivity ; and that this Ahafuerus, who is
called Artaxerxes in the additions to the Book of
Ether, was Darius the fon of Hyttalpes; this prince,
as well as others in that time, having different names
in Holy Writ, and in profane hi iftor "Ye
CHAP. : 1.
K ISG Ahafuerus makes a great feaft for the chief
nobles in his kingdom; and divorces his queen
Pajhti, becaufe when the was fent for to the feait fhe
refufed to come.
REFLECTIONS after reading the chapter.
I. THE defcription in this chapter of the grand
entertainment which king Ahafuer us gave to the nobles
of
CHAP. II. 445
of his empire, ard the princes of the provinces, fhews
the riches and fplendor of that monarch; by which
we may judge of the glory to which L/ther was exalted
by becoming his queen. However, one may obferve,
in the defcription of this feaft, the prudence and tem-
perance of dha/uerus and his court, fince no one was
required to drink more than he himfelf chofe. » The
fentiments of this heathen prince condemn the thame-
ful excefs which the Chrifiians run into upon fuch
like occafions. II. In the haughty and infolent car-
riage of queen Va/hti, and the difygrace which fhe fell
into, we fee what misfortunes men bring upon them-
felves by their pride ; and that the proud are brought
low by Providence, while the humble are exalted. IIT.
We mutt above all confider, that God was pleafed fo
to order it, that Va/hkti thould be divorced to raife
Lfther in her ftead; who was to be an inftrument in
God's hand to bring about the deliverance of the Jews.
The laft reflection to be made on this chapter is this:
if Ahafuerus and his countellors judged the behaviour
of Va/hti the queen to be blame-worthy,.and of
dangerous confequence, and that women ought to
honour their hufbands, this duty is in the moft ex-
prefs manner required of Chriftian women by the law
of God; and in particular where St. Paud fays, that
wives fhould fubmit themfelves unto their own hufbands,
as unto the Lord; and that they should not ufurp au-
thority over them.
CHAP. II. a
Il. JC ING Ahafuerus, after he had divorced Va/hit
the queen, made choice of H/ther, a virgin,
that was a Jewe/s, to be queen in her ftead. II. Two
of the officers of Ahafuerus con{pire againft him; and
Mordecai, a near relation of E/ther, difcovers the plot.
REFLECTIONS.
THIS chapter contains two remarkable events: the
firft is, the choice which King Aha/uerus made of
Efther,
AAG + ESTHER,
E/fther, above all other women, to declare her queen
in the room of Va/hti. Providence fo ordered things,
that EHjfher, who was a Jewe/s, might avert the mifs
fortunes which were going to fall heavy upon the Jews,
So that in this event we fee the care God took, not
only of K/fthker, wiio was hereby greatly exalted, but
particularly of the Jews, who were at that time in
great numbers difperfed throughout the empire of
Ahafuerus. God has in all ages raifed up perfons to
_ deliver his church from the dangers which threatned
it The other event, which likewife proved after-’
wards a means of the Jews deliverance, is the dif-
covery which Mordecai, who was a Jew, and a near
relation of queen Lfiher, and had even been as a
father to her, made of the con{piracy which two
officers of Ahafuerus had formed againtt him. It is
true, this important fervice was at firft forgot, and
went unrewarded, but was noted in the public records,
It clearly appeared, fome time after, that the hand
of the Lord was in all this; fince the information
Mordecai had given of this confpiracy proved the oc-
cafion of his preferment, of Haman’s ruin, who was
the Jews enemy, and of the deliverance of that people.
Providence difpofes things a long time before-hand for
the execution of its defigns, We have likewife, in
the behaviour of Mordecai, a remarkable example of
the fidelity that fubjects owe to their princes.
CHAP. IIL.
LAMAN, who was a favourite of king Aha/werus,
being provoked becaufe Mordecai did not proftrate
himfelf before him, formed a fcheme to deftroy him
and all the Jews, and obtained of the king the necef-
{ary orders for that purpofe.
REFLECTIONS.
I. The exaltation of Haman thews, that God per- .
mits fometimes wicked men to arrive to the higheft
' degree of honour and power, and that they abufe their
authority
CHAP. IV. AAT
authority to murder the innocent; but that he foon
‘brings them low, and expofes them to fhame and
mifery. Il. Haman conceived a mortal hatred againft
Mordecai, and all the Jews, becaufe Mordecai would
not fall down before him ; which Mordecai refuted to
do, not out of pride, but becaufe his religion would
not permit him to pay Haman the honours he re-
quired. Nothing provokes ambitious men more than
not {ubmitting to them; and their refentment ufually
produces hatred, and hurries them to the moft cruel
acts of vengeance. This is a warning to every body,
and efpecially to great men, to behave themfelves
humbly in their exalted ftations. IIL. We find that
Haman did not fhew his refentment towards Mordecai.
alone, but refolved to defiroy all the Jews; and, to
bring about his defigns, he prejudiced Aha/uerus
againft them by his calumnies, reprefenting them as
a feditious people, and enemies to princes. This me-
thod the enemies of the church have ever taken to
make it odious to kings; this method fucceeded with
Haman: he prevailed upon Akaficerus to publifh a
decree, ordering all the Jews to be put to death; the
day for their utter extirpation was appointed, fo that
all that people were in the utmoft diftrefs. But we
learn, by the fequel of this hiftory, that God fuffered
things to proceed to this extremity only the more
effectually to confound Haman, and convince the
Jews, in a more furprifing manner, of his care and
protection, However, Aha/uerius gave credit too eafily
to Haman’s fuggeftions againft the Jews, and by his
credulity had like to have occafioned many millions
of innocent perfons to perifh, This fhews how dan-
gergus it is to liften to detraétors, and that we ought
never to credit evil reports, till we have firft enquired
into the truth of them.
CHAP. IV.
7. VY ORDECAI, being informed of the decree
that was given out to deftroy all the Jews, is
extremely
AAS ESTHER. |
extremely afilited at it, and caufes notice thereof to be
given to queen Lffher, that fhe might endeavour to
prevail upon the king to revoke the decree.. I]. K/ther _
was at firft afraid to fpeak to the king; but upon
Mordecai’s repretentation of the cate, fhe promifed to
do what fhe could in behalf of the Jews, and fent
them word to faft and pray for three days, to obtain
of God fuccefs in the defign which fhe had formed.
REFLECTIONS.
LEHR. tondiiow towhich (Qférderad and the eae
were reduced, after the decree was publithed to deftroy
them all, thews, that the faithful are fometimes given
up into the hands of their enemies, in fuch a manner,
that their deftruétion feems unavoidable; but God
does then find out means to deliver them, which they
little expeéted. II. It is obfervable, that H/her, when
informed by Mordecai of the danger that threatned
the Jews, was at firft afraid to fpeak to the king about
it; but when Afordecai let her know, that if fhe wanted
courage to exert herfelf in behalf of her nation, God
would punith her, and deliver his people by fome other
means; fhe then refolved, at the hazard of the king’s
difpleafure, to intercede for the Jews. We thould
never refufe to defend the caufe of the innocent, and.
efpecially to do what we can to advance the interett of
the church; fince every one ought to contribute to-
wards it, in fome cafes, even at the hazard of his life:
and thofewho have it in their power to promote it, and
have not courage to do it, for fear of fome misfortune,
have reafon to apprehend the divine judoments.
Lafily, as E/iher, before fhe would prefent herfelf to
the king, commanded all the Jews to faft and pray
with her, we muft always have recourfe to the Lord
in dangerous and important enterprizes, and join
prayer with fuch other means as are proper to be uted
for our deliverance, that God may blets us.
CHAP.
ee ee =
: CHAP. V. , A49
CHAP. V.
MSTHER the queen, after they had fafted and
prayed for three days, prefents herfelf before
Ahafuerus her hufband ; meets with a favourable,
reception, and begs him to come with //aman to
two featts, which flie had prepared. In the mean
time, Haman, enraged with Mordecai, prepares a
gallows to hang him on. |
REFLECTIONS.
LET us here obferve, I. The courage and refolu-
tion of Efher, who, when fhe had prepared herfelf by
fafting and prayer, préfented herfelf before Ahafuerus,
intending to intercede for the Jews, though it was
death to come into the kiny’s prefence, without being
fent for. When our duty to God and the church is
concerned, we ought to have no regard for ourfelves,
but do what we are called to with our utmoft ftrength,
whatever the fuccefs of it be. II. Aha/uerus kindly
received the queen, though fhe was at firft afraid to
appear before him. This was the effeé& of her fafting
and prayer, joined with that of the other Jews. By
prayer and humiliation we obtain fuccefs ef God, efpe-"
cially when his glory is concerned ; ; and he turns the
hearts of men, and even of kings, in favour of thofe
who fear him and put their truft in him. III. Lfther
did not immediately afk of the king what fhe intended
to requeft of him, but defired him to come, two days
together, to a teaft, with Haman. She behaved thus,
out of prudence, that ihe might with more eafe prevail
upon the king, and in his prefence confound Haman.
Lattly, We fee that Haman, though in the height of all
bis glory, could tafte no folid fatisfaction, becaufe
Mordecai would not proftrate himfelf before him ; and
to cure his uneatinets, he prepares a gallows to hang
him upon. Thofe who are in the moft ‘exalted ftation,
are not always fo happy as men imagine ; they have
generally fome fecret trouble which onaws and devours
VOL, 1. G g them ;
450 ESTHER.
them ; and indeed a little matter will four all their
profperity : this is e{pecially the lot of proud and ain-
bitious men; their pride is their punifhment, when
they have the mortification to fee themielves not ho-.
-noured as they expect, which makes them give way to
malice and revenge. But when the wicked feem to be
moft firmly rooted, and oppreis good men without
control, their ruin is then near at hand, and they
themfelves hurry it on by their crimes.
CHAP... Ving)
KING Ahafuerus, not being able to fleep, called for
- the publick records, where they read to him the
paflage which mentioned the confpiracy of two of his
officers, that A/ordeca: had diicovered. ‘The king, to
reward the fervices Afordecat had done him, caufed
him to be led round the city in very great ftate by
Flaman bimlelf, the enemy of the Jews, and the chief
perfon in the kingdom, who that very day was come
to defire J/ordecai to be put to death. Haman, after
he had attended J/ordecai, returned home full of grief.
REFLECTIONS.
WE cannot fufficiently admire the ways of Provi-
dence in the hiftory recorded in this chapter. At the
time the Jews were going to be deftroyed, and the
very day Jfordecai was to die, God fo ordered, that
Ahafuerus could not fleep, and caufed the public re-
cords to be read to him, and that place in particular
where the important fervice which JAZordecai had done
him, in giving information of a plot formed againft
his life by two of his officers. By this means, that.
which A/ordecai had done, and was forgot, as it gene-
rally happens with great men, was rewarded at a time
when it produced much greater good to him, and alk
the nation of the Jews, than if he had been immedt-
ately rewarded. God, inhis unfearchable wifdom, fome-
times juffers things to proceed to that extremity, that
he.feems to have forfaken thole that fear him; but, at
a convenient feafon, he comes in to their affliltance,
“and
CHAP. VIt. 451
and when it is needful, difpofes all events in their
favour. We have here another furprifing inftahce of
the interpofition of Providence, when we fee Haman
coming, that very day, to Ahafuerus, to procure an
order to hang Jfordecai, wich would have been in-
fallibly granted ;. and fo blinded with pride, that he
imagined he was {peaking for himfelf, when Aha/uwerus
afked him, what honours fhould be conferred on the
man whom the king was pleafed to diftinguifh in an
extraordinary manner: without knowing it, he invented
triumphs for Mordecai, who was his averfion, and
whofe death he was then come to procure, and was
forced to attend him through the city; and fo had the
' forrow and fhame to become, when he leaft thought
of it, and contrary to his own intention, the inftru-
ment of the exaltation, and of the glory of that perfon
whofe deftruétion he had refolved : and MJordecai re=
ceived the greate{t honours, the very day a gibbet was
to have been his portion. ‘!his unforefeen and fur-
prifing event, with the effeéts it produced, both with
regard to Haman and the Jews, moft undeniahly prove,
that God, in bis infinite wifdom, and by his power, was
the difpofer of it, to deliver Afordecai and the Jews,
and to the confufion of their cruel oppreflors,
CHAP. VII.
HASUERUS, going with Haman to a fecond
banquet, which L/iher the queen had invited him
to, fhe intreats him to revoke the decree he had made,
by fHaman’s inftigation, to deftroy the Jews. The
king, enraged with Haman, commands him to be
hanged on the. gallows which he had prepared for
Mordecai.
REFLECTIONS.
IN this chapter we fee the fudden fall of Haman.
Though he was a favourite of the king, he was ac-
cufed by L/iher, who convinced the king of the injuf-
tice and cruelty of this enemy of the Jews. Haman,
. GgQ know-
ASQ ESTHER”
knowing himfelf guilty, could fay nothing in his own
defence ; and the king was fo enraged with him, that
he was not only diferaced, but even condemned to
death, and hanged upon the gallows which he had fet
up for Mordecai... ‘Thefe are new proofs of the juftice
of God’s. providence ; and evidently fhew the vanity
of human greatnefs, and how God confounds and
punifhes the proud, flanderous, cruel, and bloody man;
and takes particular care of-his church, and in general
of all the innocent... Laftly, This example fhews very:
plainly, that God, who is juft, generally punithes the
wicked, making the evil they had prepared for others,
fall upon their own heads,
CHAP. VIII.
HA SUERUS gives Mordecai the eftate and em-
ployments of Haman, revoking the decree which
he had given againft the Jews, and difpatches letters,
at the intreaty of Efther, throughout his kingdom,
giving them leave to defend themfelves again{t their
enemics ; which occafioned great joy among the Jews.
REFLECTIONS.
WHAT vwe are to obferve upon this chapter is, that
not only /Zaman was punitfhed, and the Jews delivered
from the intended maflacre, but that JA/ordecat took
his placé, and was exalted to the fame honours as this
enemy of God before enjoyed, and that the Jews were
even authorized to defend themiclves againft all that
fhould attempt to hurt them. The queen defired of
‘the’ king; ‘that the Jews might have liberty to fecure
themfelves, by taking arms. ‘This precaution was
neceflary, becaufe fhe forefaw, that after the orders
given by £/am«an} the Jews would be attacked in feve-
ral quarters, which accordingly came to pats. By this
means, the alarm the Jews were in was difperfed and
turned into Joy ; and this wonderful deliverance tended
Jikewife. to the glory of God, fince itis remarked,
that upon this feveral embraced the Jewish religion.
We
= oO ._ e—EEe
CHAP.) IX, X. A53
We here fee. the truth of what is faid in feripture, that -
God raises the poor out of the duft, and fets them with
princes. Let us make this further obtervation, that if
the Lord permits the juft to be afflicted, and fometimes
feems to deliver them into the hand of the wicked, he ~
rettores them peace and profperity. Thefe are power-
ful motives to induce us to truft in God, and to live
always in innocence, and then we fhall always thare in
his protediion.
CHAP. IX. :
HE Jews, in confequence of the leave granted them
by Aha/uerus, gather together to defend themfelves
againit their enemies, and flay a great number of them
upou the very fame day which bad been marked out by
Haman for their deftruction. After this is over, they
keep a folemn feaft, and K/fher and AZordecai ap-
point that day to be kept for the future in memory
of that deliverance. ‘This feaft was called the leatt
of Purim.
'
“CHAP. X.
HE king exalts Afordecai to the greateft honours,
and Afordecat makes ule of his credit to procure
the good of his nation.
REFLECTIONS on chap. 1x, and x.
ON the two laft chapters we may make the three
following reflections. I. That the Jews, in flaying
their enemies, acted very jufily; not only becautle they
were engaged in the juft and necefiary defence of
themfelves, but likewife becaule the king had given
them leave and authority to ftand upon their guard
againtt thofe that fhould endeavour to take away their
lives, notwithftanding the revoking of the ediét which
Taman had procured againft the Jews. Among thofe
who were flain by the Jews, were the fons of Haman,
who were even hanged after their death; which was a
token
‘14h. 2 FURTHER
token of the curfe of God upon that cruel and bloody
man. II. The fecond reflection relates to the truth
and certainty of the hiftory contained in the Book of
Ejfther, The certainty of it appears from what is faid
in the tenth chapter, that thefe things were recorded
in the chronicles of the kings of the AZedes and Per-
fians ; but chiefly by the appointment of the Feaft of
Purim, which was ordered by Eftherand Mordecai, and
has been obferved ever fince, and is even kept at this
day by the Jews. Lattly, That which is faid at the end
ot the Book, that AZordecai was the fecond after king.
Ahafuerus ; and that he procured the good of his na-
tion, and fought the profperity of his people, is a leffon
to great inen, “and thofe that are in credit and authority,
that if God has raifed them, the beft ufe they can make
of their authority is, to employ it to fupport the inno-
cent, protect the church, advance the interetis of reli-
gion, and promote the glor y of God,
Here ends the Book. of Efther, and the hiftorical
Books of the Old Teitament.
The End of the Book of ESTHER,
THE
oe a
ARGUMENT.
Job, who was a man illuftrious for his piety, and for
his patience, lived about the time that the children of
Ifrael were in Egypt. Zhere are three things con-
tained in this Book: 1. The hiflory of Job’s afflitions.
IL. The difputes between him and his friends, upon
this quefiion, Whether God affliéts good men in
this world? gad whether adverfity is a proof of
his wrath and difpleafure? III. Zhe end of Job's
affliciions, and the profperity which fucceeded. This
Book, which is writ in a figurative jiyle, contains
feveral excellent inftrudtions ; and we are there to
objerve particularly what Jentiments the men in his
age entertained concerning the principal points and .
moft important duties of “Religion. Lhe teftimony
which God, by the prophet Ezekiel, bears to Job,
ranking Bie with men of the greateft piety, Sfuch as
Noah and Daniel; and what the Apoftle St. James
Jays of him, confirms the truth of this Hiftory, and
engages us to confider what is contained in it with
the greater attention,
CHAP.
456 oc OB.
CHAP. I.
THE firft chapter teaches us three things: I. The
~ great piety and profperity of Job. Il. How
God, to try him, and to confute the calumnies of
Satan, fuffered him to be deprived of all his goods and
his children. II1. His refignation under all thele
afflictions.
REFLECTIONS after reading the chapter.
I. THE firft refle&tion to be made on this chapter
relates to Job’s great piety. ‘This we have a convine-
ing proof of in the teftimony of God himfelf, when he
fays of Job, that he was a perfect and an upright man,
one that feared God, and efchewed evil ; and that there
was none like him in the earth. His piety likewife ap-
pears in the care he took to pray, and offer facrifices
in behalf of his children. From hence we may con-
clude, that there have been, in the moft diftant ages,
perfons endued with great piety; and that it is the
duty of parents to pray for their children, and to in-
fpire their families with the fear of God. II. The
next refle€tion relates to the great riches and profpe-
rity of this holy man, and the change which happened
in his condition. He was the richeft man in all the
country where he dwelt, but was at once deprived of
his jubftance, his children, and all that was dear to
him, and: faw himfelf reduced to the moft deplorable
condition. This very remarkable inftance teaches us,
that thofe who fear God, do fometimes enjoy great
profperity, and the bleffings of this lite; but that God
‘does likewife, when he pleafes, deprive them of thefe
bleffings, and reduce them to a ftate of great adver-
fity ; and therefore, that affliétions are not always a —
proof of God's wrath. ILI. What God faid to Satan
proves thefe two things: one is, That neither the
devil nor man cam hurt good people, any further
than God permits them: and’ the other, ‘That when
God expofes his children to temptations and fuffer-
ings,
_
=r eS eee SS
eT eae
CHAP. I. 457
ings, he does it to try them, and to manifeft their faith
and piety. Lattly, Vhe manner in which Job received
ail his misfortunes, deferves to be very particularly
confidered : in the midft of his troubles he expreffed
the moft furprizing conttancy and refignation, aud even
blefied God in the moit deplorable condition. ‘Bhus
~ 4hould we glorify God by our patience ; receive with-
out murmuring the moft fevere and affliGing difpenfa-
tions of Providence ; bieffing God in adverfity, as well
as in profperity; and faying, upon all occafions, Zhe
Lord gave, and the Lord hath taken away ; bleffed be
the name of the Lord.
CHAP. II.
I, AS Satan {till continued to accufe Job, God per-
mits him to {mite him with a very grievous and
painful difeafe. Il. Job receives this new trial with
conftancy, and reproyes his wite for urging him to re-
pine. ILI. Jod’s friends come to vifit him.
REFLECTIONS.
THE following reflections fhould be made upon the
tree parts of this chapter: 1. That God, to confound
Satan,-and give full proof of Jod’s fincerity, permitted
Satan to fmite that holy man with a firange and moft
painful difeafe, after he had loft his goods and his
children. God often vifits thofe he loves with the
inoft fevere affiictions ; which he does to try them, and
to give them an opportunity to fhew the fincerity of
, their affections. Il. In the fecond part of this chapter
we are to take notice. on one hand, of the beha-
viour of Job’s wife, who, inftead of eacouraging and
comforting him, tempted him to. murmur againft God,
and curfe him; and on the other, the wonderful con-
ftancy of Job, who always preferved his integrity, and
faid to his wife, /Vhat ! Shall we receive good at the
hand of God, and fhall we not receive evil ? Here let
us contider, that perfons united by inarriage, or other- +
wife, are guilty of a great fin when they do not endea-
vour
ASS | JOB.
vour to edify one another, and mutually exhort each
other to holinefs; and that, when it pleafes God to
affiét us, it ‘behoves us bumbly to fubmit to his will,
and acquieice in all his difpenfations; knowing that
evil as well as good proceed from him, and that afflic-
tions are not leis ufeful to us than profperity and fuc-
cefs. lil. The example of the three friends of .Jod, -
who came to vifit him in his adverfity, teaches us, that
itis our duty to be concerned for perfons in affliction :
and, as St. Pazd fays, to mourn with thofe that mourn,
and to do all we can to comfort them. |
CHAP. III.
OB, under the load of his fufferings, curfes the
day of his birth, wifhes for death, and complains
that God had let him live to endure fo many af-
flictions.
REFLECTIONS.
WE fhould look upon the complaints that Jod
makes in this chapter, as an effect of the violence of
his fufferings, and as one of thofe infirmities, which
perfons even of fincere piety are liable to; which
thews the great infirmity of the flefh, and how much
we ought to be upon our guard, that our infirmities
do not drive us into impatience and murmurings. Job
faid, “it would have been better for him not to have
been born, or to have died before his adverfity ; but
this he faid in the excefs of his grief. He was not
ignorant, that if God lets fome men live in extreme
affliction, we ought not to imagine, thofe perfons
would be happier to be dead. He knew, and he
acknowledges it in this Book, that the goodnefs of
God is infinite, and his wifdom infallible; that he
does nothing without good rea{on, founded on our
good; and that the condition he places us in, is
always that which is moft convenient for us. It is
therefore our duty to fubmit ourfelves with refignation
and chearfulnefs to every thing that it fhall pleaie God
to
a ae -
—_ AS
CHAP. IV. 459
‘to bring upon uss efpecially, if we confider, that
inftead of ufing us with too much feverity, he never
punithes us fo much as our fins deferve ; and if our
- seaknefs fhould lead us to murmur, and we do not
immediately difcover the reafons of God's proceedings
with us, we muft check thofe motions of impatience,
and bear our crofs as long as it fhall pleafe God to lay
it upon us, waiting till he thinks fit to put an end to
our afflictions.
CHAP. IV.
J LIPHAZ, the firft of Job's friends, reproves him
for grieving fo exceflively himfelf, who had for-
merly preached patience to others in affli€tion: He
reprefents God as afflicting the wicked, but not good
men: He relates a vifion which he had feen, wherein
God had convinced him of his juftice, and of the
meannefs and corruption of human nature. By this
difcourfe, Eliphaz meant to perfuade Job, that God
affliéted him becaufe of his fins; and that the piety he
had exprefled during his profperity was not fincere ;
and that he was not fufficiently in{truéted in his own
meanne{s and unworthinels.
REFLECTIONS,
THE principal reflection we ought to make upon
the difeourle of Eliphaz, is, that although it be true,
in general, that the innocent never perifh, and that
God afflicts men for their fins; yet Ediphaz was to
blame for concluding from thence, that Job's virtue
had not been fincere ; fince God does alfo fend mitf<
fortunes to good people. Wherefore, it would be
jadging very rafhly and haftily, to believe that men are
wicked, or hypocrites, only becaufe they are afilicted ;
on the contrary, jufiice and piety require us to judge
charitably of them; efpecially, when their lives have
been innocent, as Job's had been. The vifion that
Liliphaz relates here, is very remarkable, and full of
inftruciion. God often revealed himfelf to the men
of
A460 JOB.
of thofe times, by vifions and by dreams, and bya
_voice... Thus did he reveal himt{elf to Eliphaz, to
teach him that God is perfectly righteous in all his
works ; and that mam ought to acknowledge, that he
is in God’s fight nothing but a weak and corrupt
creature.
1 CHAP Ce
I, JELIPHAL treats of the judgments of God upon
“\ the wicked, and their polterity: Upon which
occafion he fays many very excellent things, repretent-
ing the power, juftice, and goodnetfs of the Lord; and
in particular, his ufual method of confounding the
wicked, and delivering the righteous. II. He {peaks
of the ufefulnefs of God’s corrections ; exhorts Job to
improve by thofe which God had vifited him with, and
to acknowledge his fins; giving him hopes, that by
this means he fhould be delivered from his misfortunes,
and reftored to his former condition.
REFLECTIONS.
THE inftru€tions contained in this chapter are the
following: I. That though the wicked profper, the
judgments of God purfue them, and their happinefs
does not laft long.. What £iphaz here fays upon this
_fubjeét is very true, but his application of it to Jod,
is wrong. If. That God, in his unbounded wifdom
and power, is the difpofer of all events, and efpecially
of thofe that happen to men, difpenfing them with
perfect righteoufnels, and great goodnels ; infomuch
that, fooner or later, the wicked are confounded, and
the righteous delivered. This every day’s experience
confirms; which fhould be a powerful motive to for-
fake fin, and engage us to put our whole truft in God
alone. ILI. That if is a great happinefs for men to
be corrected ; and therefore, that we fhould chearfully
fubmit to affli€tions, as Ldiphaz exprefies in thele re-
markable words: Happy isthe man whom God cor-
recleth: Therefore defpife not thou the chafiening of the
Almighty ;
CHAP. VI. 4O1-
Almighty ; for he maketh fore, and bindeth up; he
woundeth, and his hands make whole. ¥rom hence it
follows; that the courfe we have to take in all our
miferies, is to humble ourfelves before God, to make
a right ufe of his correétions, and to have recourfe to
him. _Thofe who do this may be fecure, as it is ob-
ferved at the end of this chapter, that God will deliver
them from the afflictions and dangers they are expofed
te, and load them with his favours, after he has tried
them by fufferings.
CHAP. VI.
N this chapter Job, in reply to what Eliphaz had
faid, juttifies his complaints by the violence of his
fufferings ; and {till wifhes for death. II. He com-
plains of his friends, who, inftead of comforting him,
only reproached him.
REFLECTIONS.
I. THE defcription Jod here gives of the greatnefs
of his, misfortunes, and his endeavour to juftify the
complaints he had given way to, fhew, that even
thofe whom God loves, and who. fear him, may be
reduced to a very deplorable ftate, and overwhelmed
with grief and fufferings; and that in fuch a con-
dition, through human weaknefs, they may fall into
impatience, ‘Though thefe are infirmities which God
pardons in his children, yet it is our duty to endea-
vour to overcome them, and not to complain. too
much in our fevereft affli€tions. II. .Jod’s complaint
of Eliphaz and his friends was very juft; fince, in-
ftead of comforting him, they did nothing but re-
proach him, and judge him, in a very uncharitable
manner. ‘This teaches us always to judge favourably
of perfons in affli€tion, and above all, of fuch as have
been remarkable for their piety; not to increafe their
grief by uncharitable.cenfures, but rather to treat them
with tenderneis and compafiion, and to endeavour ta
alleviate their misfortunes, and to uféall poffible means
to. comfort them,
CHAP,
4A6Q. “i ie JOB,
CHAP. VIL.
Er. JOB deferibes the miferies of human life, arid
particularly the feverity of the affiétions he him-
felf endured. II. He intreats God to have compafiion
on him, and to fpare his weaknefs; he repreféuts the
horror and uneatfinets he was expofed to, and tinplores
_ God’s mercy, and the pardon of his fins.
REFLECTIONS.
IN this chapter we are reminded of the vanity and
fhortnefs of human life, and how many miferies man
is expofed to in this world. This truth Jod teaches
us, when he fays, That there is a kind of warfare ap-
pointed to man upon earth ; and when he fets before
us his own example, and the greatneis of his fuffer-
ings. Now, if fuch is our condition in this world,
and Job, a man {fo holy, and fo acceptable to God,
was treated thus, we ought not to fet our hearts too
much upon things here below, nor be furpiifed if God
expofes us to divers affli€tions: we fhould rather con-
fider, that he does all in goodnefs and wildom; that
he fends afflitions to make us fenfible of the vanily
of this life, and'to wean us from the world; that
therefore it is our duty humbly to fubmit to lis will;
to acknowledge our unworthinefs, to pray him to con-
fider our weaknefs, and to pardon our fins; and to
fay upon this occafion with Job, /Vhat is man, that
thou fhouldeft magnify him, aud that thou fhouldeft fet
thy heart upon him! I have finned, what shall I do,
O thou Preferver of men? Pardon my tranfgrefion,
and take away my fin.
CHAP. VIII.
ILDAD, the fecond of Job’s friends, condemns
his complaints; affirms, that fince God is juft,
the misfortunes that had befallen Jo} and his cnidren
were the punifhment of their fins. He proves, by the
4 experience
CHAP. IX. - 463
experience of all ages, that God is ufed to punith,
the wicked and hypocrites ; and, on the contrary, to
blefs good men. By all this, B/dad endeavours to
make Job confefs, that he had drawn thefe evils upon
himfelf by his fins. ie
REFLECTIONS.
WHAT we are to learn from this chapter is, I. That
God is juft and wife in all his difpenfations towards
the children of men; that he does them no wrong
when he afflicts them; and that they have no reafon
to complain of his dealings with them. If. That God
is reconciled with thofe who feek him, who apply to
him for mercy, and are men of uprightnefs and in-
tecrity. II], That in all times wicked men and hy-
pocrites have felt the effeéts of his wrath, and been
difappointed in their expe€tations. ‘Thefe are certain
truths, and inftruétions which we ought carefully to
remember, as very proper to make us live in the fear
of God, and fupport us in time of adverfity. Never-
thelefs, we muft not believe, that the righteous are
never afflicted ; and though what Bildad fays in this
chapter be true, yet he was hafty and rafh in his
judgment, when he concluded, that Job was not ac-
ceptable to God, becaufe he was in adverfity ; fince
God often expofes good people to very great evils for
their trial, and to make them examples to others; but
whatever befals them, Bildad’s remark is juft, That
the Almighty never cafis away the upright man.
CHAP. IX.
OB, in this chapter, replies to his friend Bi/dad ;
affents to the truth of what he had faid concerning
the juftice of God; acknowledges, that God is in-
finitely wife ; that he has an uncontroulable authority
over mankind; and that his power, majefty, and
juttice, appear in all his. works; he confeffes, that he
cannot juftify himfelf before God, and has recourfe
to his mercy. He maintains, however, that God
afflicts
AG4. SOR.
afflicts the righteous as well as the wicked, and fome-
times fuffers bad men to enjoy profperity; and de-
clares, that were he to fink under the weight of God's
afliting hand, he fhould not think that God had ufed
him with too much feverity.
REFLECTIONS.
_ JOB teaches us in this chapter, that man cannot
be juftified before God; that if the Lord fhould enter
into judgment with him, be could not anfwer him one
of a thoufand ; that the power of God is infinite ; and .
that finful men, however treated, have no right to
complain ; but muft all be condemned in his prefence,
and implore his mercy. What.Job here fays, thews,
that though he infifted he was not a wicked man, he
did not pretend to be juft before God. We ought all
of us to entertain the fame thoughts, continually and
ferioufly refleé upon all thefe truths, which Jod lays
down in this chapter, and thereby animate. ourfelves
to the fear of God, {ubmitting to his will, and putting
our truft in him, In particular, what. Job: obferves
concerning the {tate of good and bad men in this
world, teaches us to judge aright of the good and evil
of life, and to acquiefce in the difpenfations of God’s
providence, whether he vifit good men with adverfity,
or fuffer the wicked to enjoy great profperity.
CHAP aX;
I. JOB continues to complain of the great evils he
endured, and befeeches God not to regard his
fins.. II. He begs of God, who had made him, and
given him life, to grant bis fome eafe and relaxation
from extreme fuffering, before his departure out of
this world.
REFLECTIONS.
IN this chapter we have proofs both of Job's piety,
and of his weaknefs. His piety appears in his humble »
| addrets
CHAP. NTI. AGS
addrefs to God, and confeflion, that.the Almighty
Being, from whom he received his life, and all things,
was perfeétly righteous in all his ways. In this refpett
we fhould imitate Job, acknowledging that God is our
Creator ; that as he gave us our life, he may difpofe
of us as he pleafes; and that as we are finners, and
guilty before him, he can do us no wrong when he
afflicts us. But we meet likewife with marks of Jod’s
weaknefs and infirmity, when we hear him complain-
ing and faying, that it would have been better he had
never been born. Jod’s expreffions were certainly ex
travagant ; fince, whatever men’s fufferings are, God
has always wife and juft reafons for giving them life ;
but the violence of bis troubles made Jod fay things
which he would not have faid in any other condition.
This is a leffon to us, always to poffefs our fouls in
patience, that our fufferings may never provoke us to
murmur. All that we can fafely do when we are af-
fliéted, is to pray to God to confider our weaknefs,
and to give us fome eafe in our afflictions.
CHAP. XI.
ORHAR, the third of Jod’s friends, blames him
for {peaking of God, as if he had afflicted him
wrongfully; fets before him the greatnefs, wifdom,
power, and juftice of God; affures him, that if he
would apply to God by prayer and repentance, he
would put an end to his affli¢tions, and reftore him
to his former ftate of profperity.
REFLECTIONS.
THERE are thtee things to be obferved in this
chapter. I. That: Zophar condemns Job’s manner of
complaining; and, to this end, reminds him, that
» God is fupremely righteous in all that he does. Though
Zophar condemned Job with too great feverity, yet
what he faid was in the main true; and teaches us,
that we fhould confefs in all things the power aud
juttice of God, and adore his providence, whole ways
VOL. I. Hoh are
466 . JOB:
are wonderful, and his judgments full of equity. Thefe
confiderations will convince us, that inftead of mur-
muring when we are expofed to fuffering, we fhould,
with humility, acknowledge, that he is juft in his
judgments, and even exercifes patience and long-
fuffering towards us, II.-When Zophar aflures Job,
that if he turned unto the Lord he fhould find himfelf
reftored to his former itate of profperity; what he
fays is founded on this moft certain truth, that God
is found of thofe who feek him with humility, and
that when finners confefs and forfake their fins, his
anger is appeafed. Laftly, We learn from the dif-
courfe of Zophar, that a good man is always fteady
and full of confidence, fears nothing, refts fecurely, and
lies down without being terrified by any one, or ftag-.
gered by any event. By this we fee, that nothing but
a fincere piety, and confidence in God, can render a
man happy in this world, and make him pafs his life
in tranquillity, and without fear.
CHAP. XII.
a OB, in anfwer to what Zophar had faid concerning
the infinite wifdom and majefty of God, confeffes,
that God gives fuch evident proofs of his power and
wifdom in the government of the world, that no one’
~ ean well avoid taking notice of it. This he illuftrates by
feveral examples taken from nature, and from the lot
of men in particular, who are fometimes in profperity,
and fometimes in adverfity; God exalting fome, and
abafing others, as it feemeth beft to his infinite wifdom.
REFLECTIONS.
IT appears from this difcourfe of Job, that though
in his complaints of the greatnefS of his affliétions,
he exceeded the jufi bounds, yet he was) notwith-
ftanding convinced of the power and juftice of God.
This is the doétrine he Jays down in this chapter,
-where he teaches, that in his hand is the foul of every
thing that lives; that with him is firength and wifdom ;
that
CHAP. XIIL, XIV. 467
that to one can refift him; that he humbles the moft
werful; that, when he pleafes, he defeats the wif-
dom of the wife, and difpofes of all men 4s he thinks
fit, even of kings, arid of whole nations: The ufe we
ought to make of thefe truths is, to meditate upon them
ferioufly, that we may learn to fear God, to truft in
him, to be patient in adverfity, and to refign ourfelves
to his will in all things.
CHAP. XIII.
I. JOB, after what he had faid in the preceding
chapter, concerning the almighty power and
unerring juftice of God in all that he does, reproves
his friends for {peaking wrong of the proccedings of
God towards the wicked, and towards the righteous.
Il. He expreffes a firm truft in God, and prays him to
fpare him, and to take pity of his weaknefs.
REFLECTIONS,
JOB’s anfwer to his friends, and what he here fays
concerning the majefty of God, and the righteoufnefs
of his proceedings towards men, fhews very plainly,
that if Job complained too bitterly of his afflictions,
his complaints were the effeét of his infirmity, and.
did not proceed from an evil principle. We are here
farnifhed with excellent proofs of Jod’s piety, of his
hope and confidence in God, and of his profound
humility. He humbly acknowledges the majefty of
God, and that he himfelf is as nothing, and befeeches
him only to give him fome comfort and relaxation in
his miferies. In the fharpeft affli€tions we ought al-
ways to hope in God, and to befeech bim not to cor-
rect us in his anger; but to have compafiion on our
weaknefs, and to, remember that we are but duft and
afhes before him,
CHAP, XIV.
PP Hs chapter is a lively reprefentation of the frailty
~ of human life, and the miferies to which man is
uh@Q fubject
tele
46a JOB. .
fubjeé in this world, and the condition he is reduced.
to by death. Job gives himfelf as an example of thofe.
miferies; and begs God to have compafiion on him,
and particularly not to mark his fins.
REFLECTIONS.
THIS chapter contains a defcription of the vanity
of our life. We here fee that this life is fhort, and
attended with many miferies; that we do not enjoy
any certain happinefs in it; and that it muft at laft
end in death. ‘Thefe are truths which no one can be
ignorant of ; and the ufe we ought to make of them is, —
I. Not to be too fond of life, or of the things of
this world, which are all vain and tranfitory. II. To
moderate our joys in profperity, and to fuffer adverfity
with patience. III. To intreat the Lord to affift us
while we are in this perifhable lite, and, above all, to
pardon our fins. Laftly, We ought to praife God
that we have in the Gofpel, and in the fure and cer-
tain hope of the refurreétion, {trong confolation, and
a fure remedy againft the vanity of this life, and againft
death itfelf.. And our great care fhould be to improve
the time, and other means that God has given us, whilft
we are in this world, to free ourfelves from the miferies
to which we are fubjeét here below, and from death it-
felt, and to fecure to ourfelves the poffeflion of true
riches, and a better life after this. |
CHAP. XV.
fplLIPHAZL fpeaks a fecond time, and accufes Job
of impeaching the juftice of God, and talking in
@ manner inconfiftent with true piety. He afferts,
that if the wicked profper for a time, God. punifhes
them even in this life, inafmuch as they have never any
reft in their confciences, and their happinefs is not
lafting. Itis obferved, that what L/iphaz fays in this
chapter is moft commonly true; but it does not follow
from hence, that all thofe who fuffer are wicked, nor
that Job was a bad man becaufe he underwent extra-
ordinary afflictions.
“REF LECs
CHAP. XVL 469
REFLECTIONS.
THE advice which L/iphaz gives Job in this dif-
courfe teaches us, I, That we muft never murmur
againft God, nor find fault with his ways, whatever
befals us ; and that fince man is corrupt and defiled,
he ought not to complain of the evils he fuffers, nor
pretend to juftify himself before God. Il. Eliphaz
here deicribes, with great ttrength, the terrors of the
wicked, and the troubles of an “evil covicience.. He
tells us, that the wicked are as a woman in travail all
the days of their life; that theysare in perpetual fear ;
that they never enjoy any folid peace; and that their
profperity quickly pafles away. This is a truth which
is confirmed by the fenfe of all men, and the expe-
rience of all ages; which ought to give us a great.
dread of fin, as it expofes us'to fo many miferies ;
and fhould make us live a godly life, which alone can
procure us inward peace and tranquillity of contcience,
and fecure to us everlatting happincis, by making us
acceptable in God’s fight.
CHAP. XVI.
I, J OB replies, and reproves his friends for their
hard-heartedneis ; and tells them, that if they
were in his condition he would comfort them, inftead
of increafing their affliction. II. He again defcribes
his fufferings, and ays, that God had overwhelmed
him with affliction, Lafily, Hegolemnly protefts, that
he® was not con{cious to himfelf of any particular
crimes ; and calls God to witnefs his innocence,
fi
REFLECTIONS,
JOB reproaches his friends for their unkindnefs,
telling them they were miferable comforters ; and that
if they were in his ftead he would not talk to them as
they had done to him. This teaches us, that we
fhould infult no man under misfortunes, nor add ta
men’ afflictions by treating them roughly, or judging
at
470 JOB.
of them uncharitably; but that we ought rather to
comfort them’as much as we can, and bear with their
infirmities. As for the complaints that Job makes in
this chapter, and his proteftations of innocence, we
muft not interpret what he fays fo ftri¢tly as to imagine
‘he thought himfelf exempt from all fin, or pretended
to juftify himfelf before God: But as his friends had
acculed him of bringing upon himlelf, by his fins, all
the miferies he endured, he meant only that he was not
guilty of thofe fins by which wicked and ungodly men
expofe themfelves to the divine vengeance. Every -
one, who fincerely fears God, fhould be able to fay as
much ;.and this fhoul@ make us fenfible how happy
thofe are who live in uprightnefs, and can, with all
humility and lowlinefs of heart, as every good man
mutt do, call God to witne(fs their fincerity, in endea-
vouring to ferve God, and to do his will.
CHAP. XVIL.
OB fill complains of his friends for condemning
him; and declares, that in the deplorable condition
he was then in, he expected nothing but death.
REFLECTIONS.
THERE are two things to be confidered in this —
chapter: I. That it is a great aggravation of affliction
to feesthofe who ought to pity and comfort us, heighten
our grief by their reproaches, and by fuch expreflions
as tend rather to {tagger our faith, as./od’s friends did
to him. Thofe who behave in this manner towards
men under misfortunes, are guilty of a great breach
of juftice and charity. II. The other thing to be
confidered is, that Job fpeaks as if death was the only
comfort and deliverance he expected, ‘This way of
{peaking argued fome degree of weaknefs; but it
would be wrong to judge of Jod’s real fentiments, by
what he uttered in the excefs of his grief. He de-
clares, in feveral places. of this Book, that in all his
calamities he always hoped in God. This fhould teach
Us
‘
—— ——r Se
SS —a
CHAP. XVIII, XIX A7t
us to endeavour after fuch firength of faith, and fuch
fteadinefs in the fear of God, that we may not be in
danger of letting flip any unguarded expreffions, in-
confiftent with that fubmiffion which we owe to the
difpenfations of Providence; and may be always ani-
mated with fuch a degree of confidence, as may be
fufficient to fupport us under the greatett afflictions,
and even in death itfelf.
CHAP. XVIII.
ILDAD fpeaks a fecond.time; accufes Jod of
prefumption; and fhews him that God is ufed to
fend down his judgments upon the wicked and their
pofterity. 3
REFLECTIONS.
THOUGH Bildad was certainly wrong in applying
to Job what ‘he fays in this chapter, the do€trine he
here lays down is neverthelefs true; fince, as he ob-
ferves, if wicked men enjoy profperity for a time, it
foon pafles away; and God difplays his judgments
upon them, their children, and their eftates, and all
that belong to them, and makes them an example to
others. It muft therefore, if things are fo, be very
great folly to envy the condition of ungodly men, or
imitate them in their vices. Only let us take care not
to abufe this doétrine, fo as to imagine, that all thofe
who are in adverfity are wicked men; fince God does
likewife fometimes permit, for juft and wife reafons,
‘thofe whom he loves, to be reduced to a very forlorn
condition, as it formerly happened to Jo, a man fo
upright and acceptable in the fight of God.
CHAP. XIX.
OB, in his reply to Bildad, complains of the un-
kindnefs of his friends. II. He reprefents the
number and greatnefs of the fufferings which God had
daid upon him, and conjures them to have compafiion
QR
472 ‘Lx YOR.
on him. III. He declares his firm confidence | in
God, and exprefies in very remarkable terms, his
hope i in him,
REFLECTIONS.
IN this chapter, as in feveral others of this Book,
we may obferve, I, That Job feems to give way to
immoderate complaints about the ¢ greatne(s of his af-
flictions, but ftiil he gives glory to God, and humbles
himfelf before him. ‘This fhould ferve for a warning
to us, whatever condition it fhall pleate God to reduce’
us to, not to give the leaft way to impatience, but
fubmit to his will. If. Job complained, and not
without reafon, that his friends, who ought to have
been his comforters, made ‘bis burden {till heavier by
their reproaches. From whence we may learn, that
inftead of behaving thus towards ‘perfons in affliion,
we ought to have compafiion on them, and endeavour
to alleviate their pains, and make them more fupport-
able. III. We find, however, that Job in bis troubles
always trufted in God, as he teftifies i in thefe beautiful
expreffions: J know that my Redeemer liveth, and that
he shall fland at the latter day upon the car th. And
though after my fkin, worms deftroy this body ; yet in
my flefh I fhall fee God: Whom I fhall fee for mufed,
and mine eyes fhall behold. Children of God ought
to encourage themfelves with the fame hope in the
midft of afflictions, and in death itfelf; and thefe
words of Jod ought to raife their minds to a firm ex-
pectation of the re(urreétion, and of the life to come,
through Je/us Chrifi our Saviour,
CHAP. XX.
SOPHAR {peaks a fecond time, and fhews that if
wicked men are happy in this world, their happi-
nefs does not laft-long; that God takes away their
riches and their ftrength; and that his wrath falls
upon them, their families, and all that belongs to
them.
| REFLEGs
CHAP, XXI. 473.
REFLECTIONS,
IN this chapter we are again taught, that how
happy foever the wicked may imagine themfelves, and
though they think themilelves firmly eftablithed, their
joy and glory is of very fhort duration, and foon pafles.
away; that fhould they be exalted to heaven, God
would confound their pride; that the goods they have
acquired by injuttice, will be taken from them; that
their children fall into poverty and mifery ; and they.
themfelves, after they have been m profperity for a
time, fall into troubles and unfpeakable forrows, This
great truth, which is fo often repeated in the Book of
Job, and which agrees fo well with the experience of
all times, deferves to be ferioufly confidered. And
fince this is the portion which God referves for the
wicked, let us dread drawing upon ourtelves thefe
effects of his wrath; let us never place our happiaefs
in the pofleffion of the advantages and good things of
this world; but let us feek it only in the fear of the
Lord, and in holinefs, which alone can procure us
folid happinefs, both in this life and after death,
CHAP,, XXI-
T. JOB returns an anfwer to Zophar’s fecond fpeech,
intreating his friends to hear.him ; and to thew
them that they were miftaken, he tells them that
wicked men live often in affluence and great plenty
of all things, though they have no fear of God be-
fore their eyes. Il. Job confefies, indeed, that God
does at leugth punifh them and cut them off, and
that the divine vengeace purfues their pofterity; but
then he takes notice that what happens after their
death, does not prove they were not happy while they
lived. Job fays all this to convince his friends that
God does not always punifh the ungodly in this world ;
and therefore, that all thofe whom God afflicts, are
not neceflarily of that number, as his friends would
haye it,
REFLEC-
Av .). Seen:
REFLECTIONS.
JOB continues to teach us how to judge of profpe-
rity and adverfity. He fhews that the wicked, and
thofe that entirely caft off the fear of God, and infult
bim to fo great a degree as to fay, Depart from us,
Jor we defire not the knowledge of thy ways ; that thefe
are fometimes found to fpend their whole lives in
plenty and in pleafure; that they abound with good
things, even unto their death; and that if their potte-
rity be unhappy after they are gone, they fee it not.’
Hie obferves, on the other hand, that the righteous
are fometimes feen to lead a miferabletife, and die as
they have lived. The conclufion we ought to draw
frou hence is, not to judge of the happinefs or-mifery
of men, nor of the fhare they have in the divine
favour or difpleafure, by what befals them in this
world. Profperity is not always a mark of God’s fa-
vour, nor adverfity always a proof of his anger; there~
fore we mutt not be offended if we fee finners in pro-
fperity, and the righteous in adverfity; but muft look
for the punifhment of the wicked, and the true reward
of the righteous, in the inward ftate of their
fouls; and etpecially, in what will be their lot after
this life,
CHAP. XXII.
WLIPHAZ {peaks the third time, and refutes what
~ Job had afferted. I. He tells him that God neither
gains nor lofes by the good or evil actions of men.
I. He reprefents things, as if his fins were the only
eaufe why God had afflitted him; and accufes him of
injuftice and uncharitablenefs. III. He reminds him,
that in all ages the judgments of God have overtaken
the wicked. Laftly, He exhorts Jod to acknowledge
his guilt, and to repent: promifing him that if he
would do fo, God would reftore him to his favour, and
fill himr-with good things. .
REFLEC~
rr
+
CHAP, XXIIL. 475
REVLECTIONS.
FROM hence we are to draw thefe four inftruAive
leffons: I. That man, by doing good, cannot be
profitable to God; that there is no aceetlion of hap-
pinefs to the Almighty, when we are righteous and
walk in integrity; but that the advantage is all to our-
felves. ‘Thete words are very remarkable, and teach
us, that if God gives us laws, and commands us to
oblerve them, he only does it for our good; and if
we offend and difobey him, we*only hurt ourtelves,
Il. The next inftruétion is, that injuftice, violence,
and want of charity, are great fins in the fight of
God; and that it is likewife a great fin to condema
the innocent when they fuffer, and to charge them
with bringing the wrath of God upon themielves by
their fins, as Liphaz accufed Job. III. That the ways
of God’s providence are perfecily righteous, and have —
always fo appeared, in what has befallen good or bad
men, or their pofterity ; but that neverthelefs we fome-
times fee men, notorioufly wicked, enjoy the pleafures
and advantages of this life. ‘This evidently fhews,
that we cannot form a judgment of men either by their
profperity or adverfity. IV. The latt words of this
chapter are very ufeful and inftruétive: Ediphaz therein
teaches us, that when we fly to the mercy of God, and
renounce our evil ways which have provoked his wrath
and indignation againft us, he is moved by our prayers,
and beftows his grace upon us; that then our delight
is in him, and we may promife ourfelves the moft com-
fortable effeéts of his love.
CHAP. XXIII.
OB anfwers Eliphaz a third time; and fays, that
he was fully perfuaded of his innocence; that he
defired to be judged by the Lord himfelf, to convince
his friends that his fing were not the caufe of his ex-
treme fufferings, :
a) | REFLEC-
Oe oS) a Se
REFLECTIONS.
TO judge aright of what Job fays in this chapter,
we mutt obferve that it is a reply to ‘Eliphaz, who had
accufed Job of injuftice and hypocrify ; to which Job
an{wers, that he was innocent of thofe crimes, and that,
in that refpect, be called God to witnefs his integrity,
was willing to appear before him, and fubmit to his
judgement. “Howey er, we muft not underftand what Job
fays, as if he pretended to be innocent in all refpeéts
before God. We may learn from hence, that if good
men may lawfully maintain their own innocence, when "
they are unjuftly accufed, and when they have the tef-
timony of a good confeience, they ought neverthelefs
always to confefs their own weaknefs - ; give glory to
God, even when he afflicts them; and acknowledge
that he is perfettly righteous, and fupremely. wife 1 in
all his difpenfations towards them.
-'"'" CHAP. XXEV.
QOB’S defign in this chapter, is to prove that God
does not always punifh the wicked in this life ; and
that affli€tions are not always a fign of his wrath againft
thofe who endure them. Upon this, he takes occafion
to defcribe the injuftice, extortion, violence, murders,
adulteries, and fuch like abominations, which are
daily committed in the world; and makes this obfer-
vation, that many of tholfe who commit fuch things,
are fo far from receiving in this life the punifhment
they deferve, that they profper, though God fees all
the evil of their doings, and will not leave them al-
ways unpunithed.
REFLECTIONS.
JOB defcribes in this difcourfe the impiety, in-
juftice, cruelty, and other crimes of the wicked ; and
defires his friends to take notice, that God does not
always difplay his vengeance on them; that they even
frequently fucceed in their ill defigns ; but that how-
| eyer
'
bec i
CHAP. XXV, XXVI. A77
ever God fees. them, and that at laft his righteous:
judgments overtake them. ‘This doctrine is well worth
our ferious meditation, that when we fee fo much
wickednefs and impiety prevailing in the world, even
among thofe who profets to know God, our faith may
not fail; but we may remember that God fees it as
well as we, and in a manner infinitely more perfect ;
and as nothing efcapes his cognizance, fo nothing can
efcape his judgment. From hence likewile it follaws,
that it is a very falfe and dangerous imagination, to
believe that men are innocent and acceptable to God
becaufe they feem happy in this world; or to pro-
nounce them guilty, becaufe they appear miferable.
Wherefore, inftead of judging men by profperity or
adverfity, we muft confider whether they live a godly
life or not, fince that makes men truly happy or un-
happy, and God will render at laft to all men accord-
ing to their works.
CHAP. XXV. ,
ILDAD addreffing himfelf to Job a third time,
defcribes the power and juftice of God, and
man’s meannefs and unworthinefs ; and concludes
from thence, that man cannot be found righteous
before him. . |
REFLECTIONS.
FROM this chapter we may learn, that the power -
of God is infinite ; that he is perfeétly righteous and
holy; and that man, who is a frail and corrupt crea-
ture, can never be found pure, nor juftify himfelf
before him. The ufe we are to make of this do€trine
is, that men ought to humble themfelves in the pre-
fence of the Almighty, and fubmit to every thing he
fhall pleafe to do with them.
CHAP. XXVI.
JOB, in anfwer to Bildad, who had exhorted him
' to confider the power of God, and his unfpotted
holinefs,
holinefs, tells him that all he had faid was ufelefs and
unprofitable ; and that he was fenfible of the majefty
ef God, and firmly perfuaded of his unfearchable
wiidom ; which he exprefies his fenfe of, in a de-
feription of feveral of the wonders of creation and
providence.
REFLECTIONS.
JOB here teaches us, that the works of God are
many and wondertul; that we know but a very finall-
part of them; and that we cannot comprehend all the
reafons of God’s conduct in the government of the
world. God 4s fo great, fo powerful, fo juft and wife,
that we ought not to find fault with any thing that he
does, nor pry into his ways with too much curiofity.
We ought rather to be firmly perfuaded that he go-
verns all things with wildom and juftice, and humbly
fubmit to all his difpenfations; acknowledging withal
his goodnefs, which appears in this, that if his defigns
and works are in fome refpeéts hid from us, what he
has revealed and we know concerning them, is fuffi-
cient to teach us to fear him, and make us happy, if
we make a right ufe of it.
CHAP. XXVIL.
I. JOB goes on and protefts, that though he had
maintained his innocence againft the calummies
of his friends, he would never call in queftion the
juftice of God’s Providence. LI. He thews afterwards,
that wicked men and hypocrites come to a fatal end ;
that they are punifhed many ways; and that. their
happineis is of fhort duration, and cannot fecure them
from the divine vengeance.
REFLECTIONS,
FROM what Jed here fays, we learn, I. Never to
fay or think any thing contrary to the fentiments we
ought to entertain of the righteoufnets and majefty of
God,
Se SOT mre eel eee
CHAP, XXVIII. 479
God. II. That we may neverthelefs, when unjuftly
accufed, alledge the teltimony of our own confcience
in the fupport of our innocence, provided we do it
with humility and fincerity, IIT. That the end of
the wicked, and efpecially of hypocrites, will be very
deplorable; and that they will be feized with horror
and defpair, when God fhall require their fouls, and
reward them according to their works. IV. Job has
taught us, that although worldly men live in affluence,
heap up riches, and leave them to their children, they
foon pafs away, and we often fee their polterity ex-
pofed to want and dvfgrace. Thefe are vifible marks,
of God’s juftice towards the wicked, and fhould ferve
as a powerful antidote againft injuftice, pride, and the
love of the world. !
CHAP. XXVIII.
"THE defign of this chapter is to thew, I. That men
may know the things of nature, and make ufe
of them to various purpofes. II. That true wifdom,
which is the moft precious of all things, is hid from
them. III. That it is-no where to be found but in
God, who alone can beftow it upon us; and that this.
divine wifdom, which is the only true wifdom, confifts .
in the fear of the Lord.
REFLECTIONS.
FROM this chapter we gather, I. That God has
endued men with the knowledge of many things in
nature, which are of great ufe in the various circum-
{tances of life; for which they have great reafon to
acknowledge the divine goodnefs; but that wifdom is
the moft neceffary and the moft valuable thing in the
world; that it is more precious than gold or filver; or
any thing which men are apt to efteem at the higheft
rate ; and that therefore we ought to prefer it before
all things, and labour inceffantly to attain it. II. Jod
teaches us the true way to acquire this wifdom, which
does
480 | J OP.
does not proceed from ourfelves but from God, whe
alone is the author of it, and gives it to all that apply
for it, and feek it with their whole heart; which fhould.
induce us to afk it of him with zeal, humility and
faith. ILI. Job teaches us, that this true wifdom con-
fifts in fearing God, and avoiding every thing that may
offend him: Which is exprefled by the laft words of
this chapter, the fear of the Lord, that is wifdom, and
to depurt from evil, is underftanding. To this there-
fore let us apply ourfelves above all things, as the
fureft way to pleafe God, and arrive at true happineis. °
CHAP, XXIX.
I. J OB defcribes the profperous ftate he was in before
God afflicted him, and the refpe&t that every one
fhewed him. II. He defcribes his own integrity, and
the care he took to adminifter juftice without partiality,
and to comfort the miferable. It muft be obferved,
Job fays all this, not out of vain-glory, but to fhew that
God did not affliét him becaufe of his crimes, and that
he had not made an ill ufe of his profperity, as his
friends pofitively affirmed. | 7 |
REFLECTIONS,
THERE are two things to be obferved in this
fpeech of Job’s; I. That Job had been in great prof-
perity, and that in that condition he had behaved
with juftice and charity towards all; that he was the
father of the poor, and the proteéter of the innocent.
This example may teach all thofe who enjoy riches, or
authority, or any other advantages, to employ them
to noble purpofes, to be juft and upright, and above
all to do good to the poor, to comfort the miferable,
-and defend the caufe of thofe that fuffer : wrong.
Il. The next thing to’ be obferved is, that while Joo
was in profperity he was refpeéted by all; but as foon
as he fellinto adverfity, every one forfook’ him. Thus
‘it happens every day: men make their court to thofe
that
~
‘
CHAP.) ¥XX. Ad
that have riches and-honours and credit in the world ;
but abandon them as foon as they are deprived of
thefe advantages ; ; and virtue is commonly but little
e(teemed, when it is not attended with worldly prof:
perity. This fhews, that the opinions of men are ex-
tremely vain and unreafonable; and therefore, that
we ought not to make any great account of them, nor
build our happinefs upon them.
CHAP. XXX.
I. JOB complains, that he who in his profperity had
been efteemed by all that knew him, was for-
faken by all, and expoied to the contempt and infults
of bis friends, and even of perfons of the meaneft
condition. Il. He again complains of the evils with
which he was overwhelmed: and that God would not
deliver him from them, though he ‘Rartiettly implored
his aflittance.
REFLECTIONS:
I. THE complaints that Job here makes, of being
forfaken by thofe who refpeéted him formerly, and
aftronted even by the vileft of the people, difcover the
folly, blindnefs, and unreafonablenéis of mén, who,
. inftead of efteeming virtue and piety alone, value
nothing but riches, and the advantages of this life ;
and defpife thofe whom they fee in mifery and poverty,
though they are men of piety and virtue. This fhews,
that the friendfhip and efteem of men is not to be de-
pended upon, nor ought it to be our chief aim. II. We
fee that Job complains chiefly, that God himfelf
feemed to have forfaken him, and that he {till expofed
him to fufferings. It isa fmall thing to be rejeéted
by men, if God with his favour look upon us; but
-our condition is really depiorable, when God leems to
hide his face from us, and anfwers us notin the time
of trouble. The conditiomto which Jeb was reduced,
ought to comfort thofe whom God caufes to pails
through the like trials" However, they fhould like
VOL. I. li wile
AS | JOB.
wife leatn from what happened to Job, to moderate
their complaints, to undergo their fufferings with pa-
tience, and! to wait with relignation, till it fhall pleafe
God to deliver them, which he will not fail to do in
due feafon.
_ CHAP. XXXE.
jos protefts that he had lived in ftriét chaftity, and
had not only avoided aétual fins of uncleannefs, but
even impure looks and ris thoughts ; that he
had done jultice impartially ; had had. compaffion on ~
the miferable ; had never put his truft in riches ; and
had, avoided idolatry, here exprefied by looking up to -
the fun and moon : And, lattly, he protefts that be
never rejoiced in the misfortune of his enemies; that
he had ufed hofpitality ; and that he had not endea-
youred to conceal or excufe his. own faults. Jod’s-
defign in all he here fays, is to vindicate himfelt
againft the accufations of his friends, who told him,
his fins had reduced him to the miferable condition he
was ID. :
REFLECTIONS.
THIS chapter deferves to be read and meditated
upon with great attention; as it contains noble fenti-
ments concerning the principal duties of religion, and
particularly purity and chaftity, juftice and charity,
the dread of God’s judgments, alms, and compaflion
on the miferable, contempt of worldly goods, piety to-
wards God, the love of our enemies, and confeflion of
fins. If dab had fuch pure and exalted notions, and,
behaved with fo much prudence and piety in his ime;
much more muft it be the duty of Chriftians to think
and aét as he did. Let us then learn from Job to be
chafte, and keep at the greateft diftance from all man-
ner of impurity, even in thoughts and looks; to do
juftice to all; to pity the poor | and. miferable, and affitt
“them with all. our might; and proteét the innocent.
His example likewife teaches us, not to put our truft
in
| CHAP. XXXII. A83
in the things of this world ; not to rejoice at the evil
which befals thofe that hate us; to obferve the ftrié
rules of juftice and equity in all our affairs, and,
laftly, not to hide our own faults, but confefs them
fincerely ; and not to flatter ourfelves in our fins. To
animate us to thefe duties, let us confider what Job
fo much infifts upon in this chapter, that if he had '
given himfelf up to the feveral fins he there mentions,
he fhould not have elcaped the divine vengeance; and
that there is a particular curfe attending the unclean,
the unjuft, the proud, thofe who fet their affeétions on
earthly things, the profane and uncharitable. Latftly,
Let us reflect what a great alleviation it muft be to
Job’s fufierings, to be, able to fay with truth what he
here fays, and to have faithfully difcharged thefe du
ties in his profperity. When men have endeavoured
to live in innocence, they fail not to receive from
thence the greateft confolation in time of adverfity :
and though the piety we exprefs in affliction, if it be
fincere, is undoubtedly acceptable to God; it is ftill
more amiable, more comfortable, and more worthy of
a man who loves God, to be pious, humble, and cha-
ritable, when we receive good from the hand of God,
and enjoy health, eafe, and profperity.
CHAP. XXXII.
OB’s three friends making no reply, Hlihu, who
was alfo one of his friends, and had not yet fpoke,
blames Job for having too much infifted upon his in-
nocence; and condemns likewife his three friends;
and tells them, they could not convince Job, nor
anfwer his words. He adds, that though he was
younger than they, he could not forbear {peaking his
opinion freely.
REFLECTIONS.
IT appears from this and the following chapters,
. that Elihu was a very wife and underftanding map,
and pafied a better judgment upon the condition of
112 Job
ASA UR 36R
' Job than his friends had done. He blamed Job for
giving way too much to fach fevere complaints, and
for {peakmg too advantageoufly of himfelf; but he
blamed, at the fame time, his three friends for con-
demning him as they had done, and faying, that his
fufferinys were a proof that his piety was infincere,
From whence we learn, never to judge too favourably
of ourfelves, nor of others too feverely ; we likewile
fee how much we ought to etteem the counfels and
difcourfes of wife and judicious men, fuch as) Llihu
was. Lafily, The proteftation that Elihu made, that
he would fpeak freely and’ impartially, fhews that we
fhould always fpeak with fincerity, without being re-
{trained by any regard to men, efpecially when the
slory of God, and their good require us to fpeak the
truth. df, S609)
: CHAP. XXXULE
lin reproves Job for having too much infifted
upon his innocence, and having in fome meafure
accufed God of affliéting him unjuttly. He then re-
prefents to him, that God, to keep men from fin, gives
them frequent warnings ; that to this end he chaitifes
them, and reduces them to great extremity, as Job
then was, that by acknowledging their fins, they may —
be delivered from their fufferings. ‘This chapter con-
tains many-excellent infiructions. )
REFLECTIONS.
THE defign of Elihu in this chapter is to convince’
Job that he was in the wrong to {peak fo much of his:
innocence, and to complain as he had done; . fo that’
the general inftru¢tion we learn from hence is, not to.
juftily ourfelves, nor murmur when God affliéts us.
After this K/ihu reprefents, in a very elegant and
convincing manner, God’s dealings with men, and
the various means he makes ufe of to recover them
from their fins. He fays, that God {peaks to men
once and twice; that he warns them with great pa-
Bs tlence,
CHAP. XXXIV. A485
tience, and thatthis is particularly his defign, when
he vifits them with pains and difeafes, which bring
them even to the brink of their graves; and that
God's end imall this is, to turn men from the evil he
would otherwife have committed, and that in fuch a
ftate of affliétion, if men have recourfe to God, and
are aflifted: by the advice and prayers of God’s faithful
fervants, he will have compafiion on them, will reftore
them, and give thea) occafion to praife his power and
goodnefs. ‘Thefe are: inftructions of the greateft ufe
and importance, and whether we enjoy health and eafe,
or are expoted to affliction, difeates and futferings, we
ought frequently to call them to mind, by reading this
chapter, that we may learn to make a good ufe of the
various warnings which God gives us, and of every
thing he does for our falvation. |
CHAP. XXXIV.
JVLIHU continues to reprove Job, for fpeaking too
much of his own righteoufhefs, and blames his ex-
ceflive complaints: He tells him that God is perfectly
juit in ail his doings, and that it is not for men to
find fault; that he examines all their actions ; that he
brings low and deftroys the mighty; that he delivers
thofe that are in mifery, and that he punifhes men,
and even whole nations, with a power which none
can refift, and at the fame time with perfect juftice.
II. He exhorts Job to think well on thefe things, and
humbly to betake himfelf to the mercy of God.
REFLECTIONS,
FROM this difcourfe of Elihu’s, we may conclude,
i. That we thould never complain of the proceedings
of the Almighty when he correéts us, nor pretend to
be righteous before him. II, That God does every
thing with wifdom and juftice, and that men, who are
as nothing before him, ought not to call him to an
account for any of his dealings ; that he examines and
knows the behaviour of every man; that as he is the
judge
486 JOB.
judge of the swbrtld he will render to men accordin
to their works, and that whether he punifhes or doe§
us good, none can hinder him. Thefe inftructions are
contained in thefe words of Elihu; Far be it from'God,
that he fhould do wickedne/s ; and from the Almighty,
that he fhould commit iniquity. For the work of aman
Shall he render to him, and caufe every man to find ac-
‘coriing to his ways. For his eyes are upen the ways of
man, and he feeth all his goings. There is no darknefs
noi shadow of death where the workers of i iniquity may
hide themfeloes. Whenhe giveth quictnefs, who then
can make trouble 2 and when he hideth his face, who
then can behold him? whether it be done againft
a nation, or againft a man only, Lately, we fee in this
chapter, that when God correéts us, we have nothing to
do but to humble ourfelves, to hetoedhs him to make
known to us our fins, and to promife never more to
fall into thofe fins whereby we have offended him..
CHAP. XXXV.
LIHV fill endeavours to convince Job that he
“* ought not to justify himfelf before God; and to
this end reprefents the power and majetty of God ;
fhews him that God receives no advantage, nor any
hurt, from the good or ill, that men do, and from
thence would perfuade him to own the goodnefs and
juftice of God, to humble himfelf before him, and
to make a good ufe of his forbearance and long-
fuffering.
KEFLECTIONS.
IN this chapter Elihu teaches us a doétrine of very
great importance, which is, that our righteoufnels
may profit other men, as our fins may do them harm ;
but that God receives no advantage from the good. we
do, nor any hurt from ‘the fins we commit. ‘This
fhews us, that God being perfectly happy, and having
no need of us, he ‘neither commands nor forbids any
thing, but for our‘own good. ‘This doéirine engages
| uS,
- CHAP, XKXVIL | AST
us, I. Chearfully to obey all God’s commands, fince
in fo doing we labour for our own happinefs ; and to
take heed not to offend him by our fins, which will -
only make us miferable. I. It follows from hence,
that God, in all his dealings with us, and particularly ,
when he affliéts us, has our good alone in view; if he
punithes us, he does it not only with juftice but with
goodnefs too; and therefore inftead of charging God
foolifhly, as if he treated us with too great feverity,
we ought readily to acquiefce in all the difpentations
of his wife and good providence.
CHAP. XXXVI. -
I. [ELIHU continues his difcourfe, in which he
fhews, that God deals righteoufly both with the
good and the wicked ; that he afflicts thofe he loves to
try them, but that at laft he deftroys wicked men and
hypocrites. II, He exhorts Job to confider thefe
things, and hambly adore the juttice and majefty of
God, which are manifefted in the works of nature, as
well as in his dealings towards the children of men.
REFLECTIONS,
THIS chapter fets before us God’s dealings with.
men; and the fum of what //ihu teaches on this fub-
jeé&t is, that God Almighty rejeéts no man, and that
he continually beholds the upright; but when the fins
of men increafe, he afflicts them to make them wife,
and to turn them from their iniquity; that if they
hear his voice, and ferve him, he delivers them, and
makes them end their days in peace; butas for hypo-
crites, and fuch as harden their hearts and defpife his
word, and his-correétions, he delivers them up-to his
wrath. As Elihu exhorts Job to confider thefe things,
and to turn unto the Lord, and to acknowledge his
greatnefs, wifdom, and juftice, we ought likewile to
meditate on thefe important truths, and make aright
ufe of God's gracious warnings and correétions, and
ef all his providential dealings with us ; we fhould fear
his
/ ABs" | 1 2 JOB;
his judgments, and adore his infinite power and ma-' .
jetty, which fo evidently appear in all his works.
CHAP. XXXVII.
FLU reprefents the power of God as it appears
in thunder, rain, fnow, and the other works of
nature. He takes notice, that God makes ufe of thefe
things to do good to men, or for their punifhment ;
and exhorts ./ob to confider thefe wonders, to acknow-
4
to adore the judgments of God.
ledge his own ignorance and weakneis, and reverently -
REFLECTIONS.
THESE words of Elihu engage us moft ferioufly ta
reflect upon the wonders of nature, and particularly. -
upon the thunder, fhow, rain, clouds, the winds, and
the various feafons of the year. In all thefe things
we difcover firft, the infinite power of God, and next,
his wifdom, juftice, and goodnefs; fince*God makes
, ufe of all thefe things, and the different effeéts they
produce in the world, as means to promote the good
and happinefs.of mankind, and fometimes he makes
them ferve as inftruments of corretion. This chapter
therefore calls upon us to confider attentively the
wonderful manner in which the world is governed,
and to make a right ufe of the mercies God vouch-
fafes us, and of his chaftening difpenfations, which
are all defigned to teach us to know and fear ‘him.
Here ends the difpute between Job and his friends;
and from the account we have in this Book of what
pafied between them, we learn, that the knowledge of
God and religion was fo far from being tetally extin-
guifhed in that country, that there were in it men who
had made great improvements in piety and knowledge.
We muft not therefore imagine, that the J//raelites
were then the only people who knew the true God, ~
aud that all who were not included in the covenant
‘God had made with them, were neceflarily involved
: ; INQ
—
—
-
—— Oe ee
- eee SS ee UL bl A i a i i i a
CHAP. "KXXVIII. 49
jn ignorance, idolatry, “and<impiety, and excluded
from the grace of God and eternal falvation.
CHAP. XXXVIIL..
AFTER what had paffed between Job and his
friends, God thought fit to interpofe, and what
he faid to Job takes up the remainder of this Book.
Here God.convinees Job, that neither he nor any
other had a right to enquire. too curioufly into the
reafons of his proceedings. To this end he {ets before
him his wondrous works, the manner in which the
earth was formed, the admirable things to be feen in —
the fea, in the light, the fnow, the rain, the tempetts,
‘the ftars, and in the order of the feafons; and ob-
ferves, that man is not able to comprehend the divine
wifdom in all thefe things.
_
REFLECTIONS.
GOD, to humble Jod, and convince him of his
weaknefs and ignorance,. bids him confider the many
creatures of which the world is compofed, and the
admirable order of nature. We alfo fhould make the
fame reflections, fince all thefe marvellous works are
fet before our eyes ; we fhould likewife take notice of
the fupreme power and profound wifdom of the Cre-
ator of all things. ‘This meditation is very proper to
make us fenfible of the divine majefty, and of our own
meannefs ; efpecially as the works of God are fo great
and wonderful that we cannot comprehend them, nor
find out their nature, their caufes, and effects. There-
fore we ought to adore with reverence fo wife, and
powerful a Being, to fubmit ourfelves to all the orders
of his providence, without pretending to find out all
the reafons of his conduét, and to believe that all he
does in the world, and to us in particular, is done with
jnftice and goodnefs.
CHAP.
490 oy FOB. :
CHAP. XXXIX.
THIS chapter is a continuation of the defcription of.
__ the wonders of creation and providence, which are
difcovered in the feveral creatures that God has placed
on the earth, and in the air. Job confeffes his weak-
nefs, and gives glory to God.
REFLECTIONS, =
THERE are two refleétions to be made on this
chapter; I. What God himfelf here fays teaches us,
that when he formed fo great‘a variety of creatures in
the world, his defign was to make himfelf known
unto men; and ‘therefore the beft ufe we can make
of our reafon is to confider, with ferioufnefs and atten-
tiou, the power and wifdom of God, which we have fo
many vifible and furprifing proofs of in all his works,
and particularly in the beafts of the earth, and fowls
of the air. The different qualities that God has given
them, the manner of preferving their fpecies, provid-
ing for their fubfiftence, and the prefervation of their
young; their various ufes, and the wonderful order
and regularity obferved in all this, are moft evident
proofs that fome almighty being, of infinite wifdom
and unbounded goodnefs, is the maker of them, and
that he, by his providence, is the governor of them
all. II. The confeffion that Job makes of his own
vilénefs, and how ‘much he was in the wrang to {peak
as he had done, ‘fhould teach us the effeét which all
thefe wonders fhould produce in us, which is, that —
they fhould convince us of our own ignorance and
weaknefs, and fo humble us before God, that we may
never fay or think any thing contrary to the profound
fubmiffion we owe to him.
CHAP. XL, XLT.
"PHESE two chapters contain a defeription of twe »
remarkable animals, one of which is ealled Behe~
moth, which is thought to be the elephant, or fea-
horfe ;
, CHAP. XLIL A491
horfe ; and the other Leviathan, which is fuppofed to
be fome great fith, ‘or the crocodile,
BEFLECTIONS.
! UPON thefe two chapters we are to obferve, that
God, intending to make Jod fenfible of his power,
-yeprefents to him the wonderful nature of the two
kinds of animals here mentioned. Although thefe
creatures are not known to us, as they were in the
country where Jod lived, yet we cannot but admire
what is faid of them in this place. However, it is
eafy for us to confider the wonders of Providence ina
inany other creatures which we are acquainted with,
and in general, all the works of God. Only let us
take heed not to be lefs affe&ted with thefe things, be-
caufe we fee them daily, but rather let the reflections
we continually make about them, raife our fouls to the
knowledge of God our Creator, and lead us to love,
adore, and fear him. |
CHAP. XLII.
HERE are three things offered to our view in this
~ Jlaft chapter of Job. I. Job confefles the power
and juftice of God, and humbles himfelf before him.
Il. God rebukes his three friends for what they had
faid to him, and orders them to apply to Jod to offer
facrifices for them. III. God delivers Jod from his
fufferings, and reftores him to a more happy condition
than he was in-before his {ufferings.
REFLECTIONS.
WHAT we are to learn from hence is, I. To give
glory to God, as Job did; to humble ourfelves before
him, efpecially when we have faid or done any thing
contrary to our duty, and to repent in duft and afhes.
II. God’s reproof of Jod’s three friends proves plainly
that they had dohe wrong in condemning him; and
affirming that adverlity isa mark of God’s difpleafure.
a, Hence
2 AREOBCHO
Hence we may learn likewife, that God is offended
when we judge hard of thofe who fuffer, and particu-
larly of good men in affliction. The command he
gave Job’s friends to have recourfe to his intercetlion
thews, that the prayers of good men are of great efii-
eacy to reconcile us with God, and that we thould
have recourfe to them chiefly, when we have done
them any wrong. Thirdly and laftly, We fee how
God, after he had affli€ted and tried this holy man,
put a happy end to his troubles, and fo bleffed hin
_ that he gave him double of all that he had loft, ‘and
brought him to a very great and. happy old age. By
this illuftrious example God was pleafed to teach men
in all ages, that if he affliéts his children to try them,
he grants them at laft a happy deliverance, and that
he often bleffes them, even in this life, and gives them
youch more than he had taken: from them. ‘The ufe
we fhould make therefore of the hiftory contained in
this Book is, to learn from thence never to be dif-
heartened in time of trouble,, but to fuffer patiently,
and make a happy improvement of our afflictions,
imitating the faith and piety of Job, both in profperity
and adyerfity.
the end of the Book of JOB,
ud
THE |
ROOK o
PS AT MS:
oa stated
a
ARGUMENT.
The Book of Pfalms is.@ célleétion of facred hymns, mofé
of which were compofed by King David. Ln this
Book there are fome Pfatms of praife and adoration,
which difplay the majefty, power, goodne/s, and other
attributes of the Divine Being’; others are fongs of
thankfeiving, bleffing God for mercies vouchfafed,
either to the Ifraelites iz general, or to'fome particu- —
lar perfons ; others again of the Pfalms-are prayers,
in which David, or fome other Prophet, the Author
of them, implores the mercy of God, the pardon of
fins, or deliverance from dangers and affliGtions ;
fome of the Pfalms are hiftorical, compofed with a
defign to preferve the remembrance of the moft conji-
derable events which befel the Jewith nation. Lafily,
Some of them are prophetical, prefenting us with
several predictions relating to our Lord, Jefus Chrift,,
and the tunes of the Gofpel. Lt is evident from this
view, that the reading and meditating on this divine
. See
Book may be aticnded with very great advantage ;
_ and therefore, that it ought to be of general and
cominon ufe among Chriftians.
PSALM
- 494 PSALMS.
PSALM I.
LN this firft Pfalm David reprefents the happinéfs of
good men, and the miferies of the ungodly.
REFLECTIONS after reading the Pfalin.
IN this Pfalm we are taught, I. That one mark of
a good man is, that he fhuns all intercourfe with the
wicked and ungodly; that he obferyes none of their
falfe maxims, imitates none of their diforders; and.
that he makes his chief pleafure confift in meditating
upon, and keeping the law of God, II. That the
righteous are perfeétly happy; that the Lord knows
and bleffes them, and makes them profper. III. That
the wicked will not efcape his vengeance; and that,
fooner or later, they will fall into the utmoft miferies,
PSALM II.
I, JN this Pfalm David expreffes his firm confidence,
that the defigns of his enemies, of the kings and
people who. oppofed him, would be in vain; and that
notwithftanding. their endeavours, God, who had
anointed him king, would eftablith his kingdom. II.
He exhorts. them to fubmit to the will of God, and
to ferve him, left they expofe themfelves to his yen-
geance. ‘This Pfalm is prophetical, and relates to the
kingdom of our Lord Jefus Chrift.
REFLECTIONS.
THE confidence which David manifefts in this
Pialm, fhews, in general, that atempts againft the
defigns of God are vain; that what he has decreed
will always come to pafs; and that nothing can hurt
thofe whom he loves, and has promifed to blefs. But
the application which the Apoftles make to our Lord
of thefe words, Thou art my fon, this day have I begot-
ten thee, engage us more efpecially to confider this .
Pfalm as it relates to the kingdom of Je/us Chri, ee
] On -
PSALM TI, IV. A95
Son of God, which has been eftablithed in the world,
in fpite of all oppofition from kings, and the great
men of the earth, and will fubfift for ever. And fince
this kingdom is eftablifhed among us, and we have
the happinefs to be Chrift’s fubjeéts, let us fubmit
ourfelves to this glorious king; let us ferve him with
humility and joy; let us dread expofing ourfelves to
his wrath, and let us place all our truft and confidence
in his favour and proteéction,
PSALM IIE.
HIS is a prayer that David made when he was
perfecuted by Ab/al/om his fon ; in which he com-
plains of the great number of bis enemies, implores
the divine affiftance, and expreffes his entre truft in
the proteétion of the Almighty.
REFLECTIONS,
DAV ID*s firm confidence in God, when purfued by -
his fon Ab/alom, teaches us, that a man who fears
God may be reduced to great extremities ; but that
whatever condition he is in, he is eaty and fall of truft;
that he fears not men, having God on his fide ; that
he rifes up and lies down with confidence, and always
depends upon the divine affiftance, even in the greatett
dangers.
PSALM IV.
I, J)AVID implores. God’s affiftance againft his
enemies, and exhorts them to lay afide their
defigns, and fubmit to the will of God, who had ap-
pointed him king. II. He declares that he trufted in
God alone, and that the affurance he had of his favour,
rendered him more happy than worldly men are in
their greateft profperity.
REFLECTIONS.
‘WE learn from this Pfalm, I. That good men
always apply to God in their diftrefs. If. That the
enter-
496 _- <PSALMS.
enterprizes formed againtt thofe whom God favoufs
are in vain, and without effeét. III. That worldly
men feek after nothing but the advantages of this life,
but that the righteous afpire after the favour of God ;
that his favour is all their happinefs, and all their fe-
curity; and fills their hearts with more joy, even
under the greateft afflictions, than worldly men feel in
their greatefi plenty and prof perity.
PSALM V..
L KING David being afflifted and perfecuted, prays’
the Lord. to affitt him; affuring. hintete that
God, who hates cruel and deceitful men, would con-
found his cruel and unjuft perfecutors, and grant him
the favour to go and worthip him in his tabernacle:
II. He prays God to guide and defend him from the
{nares and malice of the wicked, that he, and all
righteous men, may,have reafon to praife him, and
always to truft in his protection.
REFLECTIONS.
‘THESE four things are remarkable in this Pfalm:
I. The fervency and confidence with which good
men cal! upon the Lord in their neceffities. Il. Their
_ geal for his fervice, and the joy and reverence with
which they adore him, in places fet apart for public
worfhip. III. God’s abhorrence and deteftation of
fin, and efpecially of pride and deceit ;. and the punifh-
ment referved for the proud and unjutt. And laftly,
His favourable proteétion of all thote that fear him
and truft in him.
PSALM VI.
[N ‘this prayer David being afilitted, reprefents the
greatnefs of his fufferings, “and intreats God not to
punifh him in his wrath; but to pardon his fins, and
to deliver him. He makes this’ prayer with a firm
affuranice.that God will hear him, aashit that, bat i caeeeics
fhould be confounded. S402) wile
2 i REFLEC*
PSALM VII. 497
REFLECTIONS.
I. THE firft words of this Pfalm, O Lord, rebuke
me not in thine anger, neither chaften me in thy hot
difpleafure, expreis the humility of thote, who with a
lively fenfe of their fins, and of the need they ftand in
of the divine affiftari¢e, implore God’s mercy. When
we ufe this prayer, we fhould do it, not only witha
defire to be delivered from the evils and afflictions of
this life, but chiefly in order to obtain pardon for our
fins, and deliverance from the punithments of the life
to come. David's expreflion of confidence in this
Pialm, wherein he manifefts his repentance and humi-
liation, proves, that when we have recourfe to God
with humility and faith, we may be fure he will hear our
requeft, and grant us that affiftance we ftand in need
of, whatever dangers we are expoted to.
PSALM VII:
I. JJAVID prays the Lord to defend him from his
| enemies, and calls him to witnefs his innocence.
Il. He affures himfelf that God will hear him, and
turn the enterprifes of his enemies againit him to their
own deftruétion, if they perfifted in their defigns.
REFLECTIONS:
IN this Pfalm we are taught to have recourfe to
God in our affliciions, as David had when he was per-
fecuted by his enemies. But we are here likewife
taught, that if we would have God hear us; there
fhould be no iniquity found in us; that God fearches
the heart and the reins, and favours thofe who walk
in fincerity and uprightnefs of heart. As for the un-
godly, David declares in this Pfalm, that their wicked-
nefs fhall come to an end ; that God lets them alone,
_and bears with them for a time; but if they perfitt in
their wickednefs, he prepares for them the punifhments
they deferye, and will make the evil which they de-
VOL. I. Kk fign
&
498 | «PSALMS.
fign for others fall upon their own heads. Thefe are
powerful motives to induce us to adore the juflice of
God ; to improve by his forbearance and long-fuffer-
ing; and to ayoid every thing that may expofe us to
his vengeance. |
PSALM VIIL.
D4 VID. celebrates the power and majefty of God,
which fo evidently appear in the works of the
creation; and praifes him in particular for creating
man after his image, and giving him dominion over
other creatures.
REFLECTIONS.
THIS. Pfalm engages our attention to the marks of
God’s infinite power, which we difeover in the heavens,
in the ftars, and in the wonders we meet with by land
and water. The ufe we ought to make of this medita-
tion is to adore the majefty of the Lord, and from the
due confideration of his greatnefs, and our own mean-
nefs, to fay, Lord, what is man, that thou art mindful
of him; or the fon of man, that thou vifiteft him?
And finee God has created us in his own image, en-
duing us with reafon and underftanding, that we
may know and praife him, and has made other crea-
tures fubject to us, we ought gratefully to improve |
thefe advantages to his glory, and continually praife
our creator and benefactor; faying, with David, O
Lord our governor, how excellent is thy name in alt
the earth !
PSALM IX..
IL D422, in this Pfalm of thankfgiving for the
vittories he had obtained over his enemies, ex-
horts the righteous to join with him in praifing the
‘power, wifdom, and juftice of the Lord, who delivers
‘thofe that truft in him, and confounds the malice and
devices of the wicked. IJ. He befeeches God to pro-
tect
iia
| PSALM X.: 499
teét always thofe that fear him, againft the violence ef
their enemies.
: REFLECTIONS. .
IN this Song David thews forth his piety, joy, and
ratitude, on account of the victories he had gained
yy the divine affiftance ; which fhould likewife ftir us
up to praife God with all our heart, for-the deliver-
ances he grants us, and for all his favours to us.
Not content with praifing him ourfelves, we fhould,
like David, publifh abroad his kindnefs to us, and
by that means engage others to join witli us in bleffing
God, and in fearing him. Moreover, the Pfalmitt
here teaches us, that God is, and ever will be, the king
and judge of the world; that he will render to the
wicked according to their works; that he fearches out
the wickednefs of men; that all thofe who offend bim
fhall perifh ; and that he will not fuffer the wicked to
prevail for ever. Laftly, David affures us, that thofe
who fear the Lord may rely upon him ; that he forgets
not the cry of the humble in affliétion; that he never
forfakes thofe that feck him ; and that the expe€ation
of the righteous fhall not be in vain. ‘Thefe are truths
that we ought always to retain, as tend very much to
fill us with truft in God, and ftrongly engage us’ to
depart from iniquity. |
PSALM X.
I. "THE prophet here defcribes the violence, cruelty,
and artifices, which the wicked make ufe of
again{t the innocent. II. He befeeches God to be
the protector of the righteous, and hopes that his
prayer will be heard.
REFLECTIONS: —
THE complaints which the faithful make in this
‘Pfalm, teach us not to be furpifed if we fee the
righteous fometimes opprefied, and the wicked fuc-
| 7 : KkQ ceed _
500 - PSALMS.7
ceed in their unjuft and cruel defigns. We fee here,
that wicked men often employ both deceit and force °
to deftroy the good; that God fuffers innocence to be
oppretied for a time, and that then the wicked think
they have nothing to fear, and that God will not
take notice of their fins. But this Pfalm teaches us
likewile, that God does not always fuffer the proud
and unjuft to prevail, but takes vengeance on their
crimes; and as for the meek and humble. that he be-
holds their afflictions, hears their cries, and never for-
fakes them.
PSALM XL.
D AVID beitig perfecuted by his enemies, declared
that he put his truft in the Lord’; and that he
was perfuaded, God, who ts a righteous judge, would
fupport good men, and pour down mi aca Te! upon
the wicked,
REFLECTIONS.
I. THIS Pfalm furnifhes us with an example of the
confidence which the righteous have in the Lord their
God, who is their fure refuge, even when they are in
the mot deplorable condition, and know not what will
become of them. II. King David teaches us, that
God has his throne in the heavens; that he fees and
knows both the good and the wicked; that his foul
hates thot? that love unr ighteoufnefs ; that he w ill caufe
the fire of his vengeance to fall upon them; and as he
is perfeétly juft bimfelf, he loves juttice above all
things, and always favours the upright.
PSALM XII.
I. JN this, which is a Pfalm of Prayer, David com-
plains how few were upright and fincere, and that
the people of his time were treacherous and full of
mitchief. II. He prays God that he would, accord-
ing to his: promifes, protect the innocent, and reftrain
the
PSALM XIII. B01
the injuftice and violence of thofe who endeavoured
to opprefs them. ~~ |
REFLECTIONS.
I. DAVID’s complaint of the finall number of
good people in his time, and his prayer to God upon
that occafion, teach us, that when we fee iniquity
abound, and how little there remains of honefty and
fincerity among men, we ought to pray to God, that
he would deliver.us from the fnares and malice of the
wicked, and efpecially from imitating them. IL. God
promies in this Plaim, that be will root out alk flat
tering and deceitfu! tongues, and that he will rife up
to reveuge afflicied inaocence. This fhould. teach us
to avoid all deceit and injuftice ; and convince us, that
if we walk in uprightnets, God will always be our pro-
tector and defender.
PSALM XIIL
DAVID: in the bitternefs of his foul, complains that
God had forfaken him, and prays him to comfort
him and deliver him from his terrors; in the midft of
which he is neverthelefs encouraged by a hoty confi-
dence, which induces him to praife the Lord.
REFLECTIONS,
THIS. Pfalm is very proper for perfons in affli€lion,
and efpecially for thofe that labour under their fins,
and are deprived of the fenfe of God’s love. Such as
are in this fad condition, fhould not defpair, but rather
have recourfe to God with confidence, implore his
compaffion, and befeech him to comfort them, and en-
lighten them with his grace, -left they fink under the
load of their affli€tions ; and, when God has delivered
them, it is their duty to celebrate his mercy, and praife
him for all his goodnefs. .
PSALM
50% PSALMS,
od
PSALM XIV.
I, DAY ID, in this Pfalm, defcribes the great and
general corruption of the men of his age, their
wickednefs and impiety. II. He threatens the wicked
with the judgments of God, and promifes the righteous
his affiftance and deliyerance.
REFLECTIONS.
DAVID’s defcription of the men of his time,
agrees, in many refpetts, with what we fee among
Chriftians; among whom fo few feek God fincerely,
and fo many live as if they believed there was no God.
Therefore we ought ferioufly to meditate upon what
is faid in this Pfalm, that we may be preferved from
fuch corruption; to which end we dught to confider,
as David here teaches, that if the wickednefs and de-
Sarge of men is great, God will take vengeance ;
and. that in the worft of times there are always fome
faithful and righteous men that fear God, who partake
of his love and protection,
PSALM XV,
[N this Pfalm, which is doGirinal, David teaches ws_
who are worthy to ferve God in his tabernacle, and
to enjoy his prefence, and by what marks they are
diftinguithed.
REFLECTIONS.
THIS very infiruétive Pfalm teaches us, that God
will not admit all men into his prefence, nor efteem
them true members of his church, but only thofe who
walk in uprightnefs, who are faithful and fincere in
their difcourfe and all their behaviour; who avoid
{lander, injuttice, and extortion ; who toy good men,
and religioufly keep their promifes and engagements.
Such-i is the charaCter of a virtuous man, and one that
fears God, and {uch is the glorious recompence that
1S
PSALM XVI. | 503
is promifed.to him; and fince none but thefe can
enjoy the efleéts of God’s love m this world, or the
next, we ought to apply ourfelves with great earnett-
ne{s to all thefe duties, and live in innocence and in-
tegrity, and then fhall we experience the truth of the
* promife.made in this Pfalm, He that doth thefe things
Shall never be moved.
PSALM XVI.
I. JN this prayer David intreats God to defend him,
feeing he trufted in him; and declares, that he
loved thofe that feared the Lord and abhorred idolatry.
II. He feems, from a fenie of the divine favour, to
be full of joy, and teftifies that he does not fear even
death itfelf, and hopes to be for ever happy in com-
munion with God.
REFLECTIONS.
WE are here to obferve the fentiments of the chil-
dren of God, and their happinefs.. As to their fenti-
ments, David teaches us, by his example, that they
always truft in God; that they love and efteem the
pious and virwous above all; that they avoid the
company.and errors of the wicked, and adhere in-
violably to the pure fervice of God. As to their hap-
pinefs, this Pfalm teaches us that it is very great;
that God himfeif is their portion and inheritance;
that he is on their right hand, that they may never be
moved ; and that the fenfe of their happinefs makes
them rejoice and praife God continually; and that
they are even convinced that God will not abandon
them to the power of death. Laftly, though what
has been faid in this Pialm may fuit David, and all the
faithful, yet it is to be obferved, that thefe words, 7/ov
wilt not leave my foul in hell, neither wilt thou fuffer
thine holy one to fee corruption, were compleiely ful-
filied only in Jefus Chrijt; who, as St. Peter takes
notice, Ads il. being the Holy One of God, did not
yemain in the grave, nor fee corruption; but was
raifed
504 PSALMS.
raifed the third day, and exalted to heaven, where he
reigneth over all things, and has prepared, for all true
believers, Joys that never fhall expire. ,
PSALM XVII.
)4AVID, in his prayer, intreats the Lord to ete !
der his innocence, to reftrain the malice of his
perfecutors, and to defend the righteous from the
violence of the wicked. He declares moreover, that
he did not feek for happinefs in the things of this
~ world, but fought: it only in the divine prefence and
favour.
REFLECTIONS.
1, THE confidence with which David calls upon
the Lord in this Pfalm, and his firm affurance that
God, who knew the uprightnefs of his heart, would
pr otedt his innocence, fhew the great advantage of an
—hoveft and fincere heart; fince in all conditions good
men can apply to God with affurance, knowing “that
God will always be their proteétor ; That he preferves
them as the apple of his eye, and keeps them under the
| fhadow of his wings. 11; On the other hand we here
learn, that God knows the ways of the ungodly; and
let their power be ever fo great, he will not fail to re-
ftrain their wickednefs and pride, and fupport the
righteous. III. From David we learn, not to feek
our happinefs in the things of the world, as carnal
and worldly men are wont to do; and to pray to vel
to fecure us from their malice ; and, above all,
keep us from being like them; faying, with the nee
phet, O Lord, deliv er me by thy hand from the inen
of the world, which hace their portion in this life, and
whofe bellies thou filleft with thy hid treafure. Finally,
The baft words of this Pfalm, As for me, I will behold
thy face in righteoufiess ; I fhatl be fatisfied, when F
arcake, with thy likene/s ; fhould raife our thoughts to
the defire and expetation of eternal happineis, which
the | righteous fhal] | enjoy after the refurrection.
PSALM
‘
PSALM XVIII. 505
PSALM XVIII.
HIS is a Pfalm of Thankfgiving, in which David,
feeing himfelf delivered trom his enemies, vows to
love God, and to praife him for ever. In this Pfalm
he defcribes the great dangers he had been expoled to,
his wonderful deliverances, and the victories he had
gained over his enemies by the divine affiftance ; ex-
tolling the power, juftice, and goodnefs, that God had
fhewn in delivering him.
REFLECTIONS,
I. FROM the firft words of this Song we learn, that
the divine favours and deliverances fhould infpire us
with the moft tender and fincere affeGtion, and lead us
to praife God continually. II. David's account of
the extreme dangers he had been expofed to, and the
wonderful power of God difplayed in his deliverang¢e,
fhews, that whatever extremities we fall into, we
fhould never defpair of God's affiftance, if we fear
him; that his power is greater than man’s, and that
he never wants means to deliver thofe who hope in
him. III. When David fays, that God had rewarded
him according to his righteoufnefs, it cannot mean,
that he thought himfelf innocent before God; but
he thus fpeaks, firft, to fignify that God had main-
tained the juftice of his caute again{t Saul, and
all thofe who had perfecuted him unju(tly, or would
not own him for king; and fecondly, to fhew that
God had approved of his never forfaking the pure
religion, and the worfhip of the true God. The
refleCiion we are to make on this particular, may be
exprefied in the words of David: With the upright
man, thou wilt jhew thyfelf upright ; with the pure,
thou wilt fnew thyfelf pure; and with the froward,
thou wilt fhew thyfelf froward. IV. We obterve in
this Pfalm, the unhappy ftate of the wicked ; fince, as
David fays, when they are in diftrefs, there is none:
‘ deliver them, and when they cry te the Lard, he
will
506 - J )PSALMS.
will not hear them.. The confideration of fo melan-
choly a condition, ought to be a powerful motive to
deter us from fin. Lafily, David’s zeal, expreffed in
the laft verfes of this Pfalm, proves that it is not fuf-
ficient to praife God in private for his mercies, but
that we ought to proclaim his praifes and loving-kind-
nefs to the utmoft of our power, that his holy name
may be glorified by us, and by all men.
PSALM XIX.
HIS Pfalm has two parts. In the firft, David
celebrates the glory of God, which appears in the
order of nature, and particularly in the heavens and -
‘the fun. In the fecond, He fpeaks of the excellency
of the law of God; prays God to pardon his fins, to
keep him from offending him, and to fan&tify his
thoughts, his. words, and all his behaviour, !
REFLECTIONS.
KING David here mentions the two principal
means by which God has made himfelf known to us,
which are the works of nature, and his word. Let
us therefore make a good ufe of both thefe means;
meditating upon the marvellous works of God, which .
afford us fuch proofs of his power and wifdom ;- but
particularly Jet us apply ourfelves to the reading and
meditating on his word. David's igh encomiums on
God’s word inform us, that it is a fure, evident, and
unerring rule of faith and praétice ; that it is of inf-
nitely more value than the moft excellent things of
this world ; that it was given to enlighten and fanétify
us, to rejoice and comfort the heart; that the fear of
the Lord procures perfect happinefs to thofe who are
poffeffed with it, and that there is great reward in the
keeping of his holy commandments. To thefe re-
fleGtions let us add our humble and hearty prayers to
God, with David, that he would imprint thefe truths
in our hearts; that he would pardon all our fins ; that
he would preferve us above all from the fins of pre-
fuinption,
_ PSALM XX, XXI, 507
fumption, and that he would fo fanétify our thoughts,
words, and aétions, that they may be always accept-
able in his fight,
PSALM XX.
"THE people of Ifrael pray to God, that he would
-* preferve King David, and make him viétorious ;
and exprefs their firm confidence that God will grant
their requetts,
REFLECTIONS,
IT appears from this Pfalm, that the people are in
duty bound to pray for kings and princes, whom God
has fet over them. That this is the duty of Chriftians,
as it was of the Jews, appears from thefe words of St.
Paul, wherein he exhorts, That prayers and fupplica-
tions be made for kings, and all that are in authority.
The L/raelites befeech God in this Pfalm to hear the
defires of their king, and to grant him the viétory over
his enemies, Chriftians, in like manner, fhould beg
of God to fupport and defend their princes in juft and
necefiary wars, and all their lawful undertakings ; but
the chief fubjeé of their prayers fhould be, that they
may lead a quiet, peaceable, and godly life under thofe
who have the rule over them. Laftly, We here find,
that the glory and fecurity of kings and ftates depend
on the divine favour and prote¢tion, to which they are
accountable for all their viétories and fuccefs; and
therefore, that kings and their f{ubjeéts ought to labour
above all things to render God propitious.
PSALM XXI.
HE fubje& of this Pfalm is the fame as of the
“ foregoing. Here the Z/raelites join with David in
praifing God for the viétories he had vouchfafed him;
and doubt not but he will continue -his protection and
affiftance,
REFLEC-
"508° > PSALMS.
REFLECTIONS.
IN this Pfalm we obferve, I. That as it is the peo-
ple’s duty to pray for their kings, fo ought they to
rejoice when God bleffes them ‘and their lawful de-
figns, and heartily thank him. -Il. That God loves,
and in a very extraordinary manner defends, juft and
pious kings, who call upon him, and. traft in bim.
III. That he brings low and deftroys unrighteous
princes, and efpecially fuch as oppofe the eftablith-
ment of his kingdom, and the defigns of his pro-
‘vidence.
PSALM XXII.
I. J)AVID complains that God had abandoned him
to the violence of his afflictions, and to the fury
of his enemies; he defcribes the wretched ftate he was
reduced to, and befeeches God to come to his aflitt-
ance. Il. However, he expreffes a firm confidence
in,God, and even praifes him for the deliverance be
expected from his goodnels, and exhorts all the faith-
ful to join with him in praifing the Lord. It muft be
obferved that this. Pfalm is prophetical, and relates
more efpecially to the fufferings and kingdom of the
Meffiah.
REFLECTIONS.
TO improve by the reading of this Pfalm, we muft
confider it as it relates to David, and as it refers to
Jefus Chrifi. If we confider it in the firit refpect, we
learn by David's complaints, that thole whom God
loves fometiimes fall into fo deplorable a condition, as
to believe God has forfaken them. But the faith which
David teftifies in this Pfalm, fhews us likewile that we
fhould-never be difcouraged under afflictions ; Lecaule
the Lord will deliver his ‘children out of all their trou-
bles, and give them caufe to celebrate his goodnels.
IL This Pfalm contains a very plain defeription of
our
4
PSALM XXITI. 509.
our Lord’s fufferings and profound humiliation. Here
we read thofe words which he uttered at his crucifixion;
My God, my God, why haft thou forfaken me? Here
we fee how the Jews infulted him when he hung upon
the crofs, bis hands and his feet pierced, his garments
divided by lot, and the principal circumftances of his
paffion and death. God was pleated all thefe things
fhould be foretold by David, that when they happened
to our Lord we might not be fo much furprifed, and
might acknowledge him to be the Mefliah. We fhould
therefore deplore the blindnefs of the Jews, who are
feandalized at the fufferings and cro{s of Chrift, which
ought rather to convince them that he is the Meffiah
whom God had promifed. Thefe confiderations ought
to ftrengthen our faith in Jefus the Saviour of the
world; as this Pfalm fets before us the glory to-which
God has exaited bim after his fufferings, and which
he now enjoys at the right hand of his father, and his
kingdom is eftablifhed throughout all the earth, )
PSALM’ XXIII.
AVID reprefents the Lord’s paternal care of him,
under the fimilitude of a fhepherd, conduéting,
feeding, and defending his fheep;. and he defcribes
the favours which he hoped always to enjoy in come
munion with God, |
REFLECTIONS.
THE happy condition of the faithful, who live in
full affurance of God’s love, and under his proteétion,
is here ina moft affecting manner fet before us. David
fhews by his own example that they never want; that
God proteéts, comforts, and fupports them in every
condition; that he is with them even in death, and
conters his graces and favours upen them in the higheft
degree, caufing them to live in a biefied communion
with him. ‘This Pfalm is full of confolation to true
believers ; and the defire of partaking in thefe pre-
cious,
510 ,. SPSAEMS,
cious advantages, fhould teach us all zealouily to aps
ply ourfelves to the ftudy of piety.
PSALM XXIV.
I. PR ING David acknowledges God to be thé creator
~~ of the world, and that he reigns over all things,
and particularly over the church. II. He fhews who
are the true members of the church, and by what marks
they are diftinguifhed. Latfily, ‘He celebrates the
firength and glory of the Almighty King.
REFLECTIONS.
THIS hymn contains two leffons of inftruétion,
I. That God, who created the world in the beginning,
is the Supreme and Almighty Kang, whofe glory and
power ought to be celebrated for ever. II. This
Pialm teaches us who they are which God looks upon
as his children, and will admit into his glorious pre-
fence.” None will be admitted there, but men of pure
hands and a clean heart, who are fincere and faithful
in their. words and all ‘their behaviour; who avoid
~ fraud and deceit, and call upon the Lord, and feek
his face with their whole heart. If therefore we defire
to be partakers of God's love, we fhould examine
whether we find in ourtelves thefe charaéters and fen-
timents ; endeavouring to produce them in ourfelves
if we have them not, and if we have, improving them
continually.
PSALM XXYV.
N this Pflalm David implores the favour of God with
great fervency of devotion ; befeeches him above all
things to teach him to walk in his ways and to fear him,
to pardon his fins, and to deliver him from his afflic-
tions. He here likewile gives us a beautiful defcription
of true piety, and of the happinefs it procures. In
this Pfalm there are many very excellent initruétions,
and exalted {trains of devotion.
it REFLEC-
atl
—_— os ' “J
PSALM XXVI. BAT
REFLECTIONS.
THE ufe we are to make of this Pfalm is, to take
particular notice, I. With what confidence they who
truft in God' apply to him, aud implore his affiftance
in all their neceffities. II. That what we ought moft
earneftly to pray for is, that we may be filled with the
knowledge of God; that he would teach us to walk
in his way, and grant us pardon for all the fins we
have committed. ILI. We here learn, bow valuable
it is to fear God, and the advantages it procures us.
King David has told us, that God makes known his
ways to the meek and humble; that he fhews them
that fear him the way that they fhould choofe; that
to them he reveals his fecrets and his covenant; that
he bleffes them and their pofterity exceedingly ; and
when they are in affliction, he proteéts them, and de-
livers them out of all their diftrefs. Thefe are inftruc-
tions of the greateft ufe and importance ; and care-
fully reading and meditating on thefe things, and
frequently offering up to God the excellent prayers
contained in this Pfalm, is one of the beft things we _
can do to ftrengthen us more and more in the fear of
the Lord, and fecure our eternal welfare.
PSALM XXVI.
AVID prays the Lord to fupport his innocence ;
he fays, he always avoided the company of the
wicked; and that his greatett pleafure was, to ferve God
im his tabernacle ; and with thefe difpofitions, he hopes
that God will not give him up to his enemies.
7
REFLECTIONS.
I. THE firft inftru@ion this Pfalm furnifhes us
with is, that God chiefly regards our integrity and
fincerity ; that he fearches and tries the hearts ; and
therefore, that the only means of obtaining God’s
favour is to approve ourfclves in his fight, to live in
innocency,
innocency, to walk in truth, and to hate vice, and the
company of the wicked. II. David's earneft defire
to ferve God in the tabernacle, fhould ftir us up to
difcharge the duties of religion with the fame fervency, |
and to take the greate{t delight in going to the houfe
of God, there to praife him, and to meditate on the
wonders of his love. But the care this pious king
took to purify himfelf before he went unto the altar of
God, fhould convince us, that in order to appear in
the prefence of God, we fhould be pure and live a
holy life. Laftly, We fhould join with David in the
prayer which he offers up to God at the end of this
Pfalm, and befeech him to preferve us from being like
the wicked, left we fhare with them in the punifhments
that are prepared for them. 5
PSALM XXVIII.
. KiNG David teftifies lis entire confidence in
God in the greateft dangers ; his zeal and firm
adherenge to the true worfhip of the Supreme Being.
II. He begs of God to graut him tokens of his favour,
and feems fully purfuaded that God would never for-
fake him. In this Pfalm there are many noble ftrains
of devotion, faith, and piety.
REFLECTIONS. .
IN this Pfalm we are to remark, I. That thofe who
fear God and truft in him, are never afraid of men;
but are calni and unfhaken, even when perfecuted and
reduced to the moft deplorable condition. II. That
the moft ineftimable advantage, and the greateft con-
folation we can enjoy in this world is, to meet often in
the houfe of God, there to praife and adore him, and
to receive the teftinonies of his favour.’ III. That
when God does incline our hearts to feek his face, we
thould improve the mercy, and not flight the gracious
invitation. Laftly, David's affurance fhews, that fhould
we be forfaken by all the world, yet God will never
forfake us, if we fear him and depend upon him; that
: nothing
PSALM XXVIII, XXIX. 513.
nothing but our traft in him, and hope in his promifes,
can fupport us in the midft of the troubles of this life ;
and that the expectation of thofe who feek their hap-
pinefs in God alone, fhould never be in vain.
PSALM XXVIII. ‘
KING, David prays God to defend him from th
malice and artifice of his enemies, and from the
judgments that fhould fall uponthem. He praifes him
likewife for the care he took of him, trufts in his affift-
ance, and prays for the profperity of the Z/raelites.
REFLECTIONS.
WHAT we are to gather from this Pfalm is, I. In
all our wants to call upon the Lord, lifting up our
hands and hearts to him, to implore his affiftance, be-
feeching him not to fuffer us to be expofed to the
miferies of the ungodly. II. That God renders to the
wicked according to their works; and particularly de-
firoys the double-ininded and deceitful men, who {peak
peace to their neighbours, while their hearts are full
of rancour and hatred. III. That what brings men
to mifery and deftruétion is their not taking heed to
the works of the Lord, that they may learn from
thence. to fear him. IV. The praifes which David
adds to his prayers, thew that good men call upon the
Lord, entirely relying upon his goodnefs; that God
hears thofe who call upon him, and will always be the
fhield and ftrength of the righteous, and the protector
of his people.
PSALM XXIX.
THis is an exhortation to acknowledge the majefty
of God, as it appears in all his works ; and parti-
cularly in thunder and lightning. The prophet {peaks
likewife of the proteétion which God vouchfafed to
his people /rael.
WO ITs: LI | REFLEC*
Side 17 PSALMS.
REFLECTIONS.
THE reading of this Pialm engages us Lito adore
with reverence and fear the majetty “of God, which he
gives fo many proofs of in his works. This Pfalm
teaches us in particular, that God by his power pro-
duces the thunder which is heard in the air, and _ its
furprifing effects; that he prefides over all fuch events,
and that his providence makes ufe of them to exercife
his judgments, and to make known his greatnefs to:
mankind. Thus fhould we take occafion from the
works of nature to fear God, and to put our whole |
truft in him, remembering that he is the Lord and
judge of the world, and exerts his power to punifh
thofe who offend him, as he employs it at other times
for the good of his people and of all his children.
PSALM XXX.
N this Pfalm David returns folemn thanks to God
that he had delivered him, and made his wrath
give way to his mercy. He acknowledges that he had
in profperity forgot himfelf, and therefore God had
chaftened him, to bring him again to a fenfe of his
duty, and to induce him to call upon him with greater
fervency ; and he vows he will praife God for ever be-
eaufe he had heard him. It is thought this Pfalm re- »
lates to what David did when he returned to Jerufalem
after the con{piracy of db/falom, to purge his houfe
which had been defiled by that unnatural fon.
REFLECTIONS.
THIS religious fong of thankfgiving is particularly
adapted to perfons that have eicaped fome great danger.
Tbhofe whom God has thus delivered, ought, in imita-
tion of David, to celebrate his eoodnels, “and to invite
all men to celebrate it with them ; ; acknowledging that
his anger endureth but a moment, and that in his favour
1s life. But ebvove ail, we ought to take notice of the
infiructions
PSALM XXXI. $15
inftruGtions here given us concerning the ufefulnefs of
afflition. David obferves, That when he was in prof-
perity, he faid, he Should never be moved ; but as foon as
God had hid his face, he was troubled ; and that then
he cried to the Lord and was heard by him. Let
this convince us of the ufe and neceffity of afflictions.
Even the beft of men fometimes forget themfelves in
profperity; but God makes ufe of adverfity to infpire
them with a holy fear, to bring them to a fenfe of their
duty, and to oblige them to have recourfe to him ; and
_ then he is reconciled and hears their cry, changing
their forrow into joy, and their complaints into fongs
of praife. This is a doétrine of general ufe, and de-
ferves our moft ferious meditation, that if God grants
us reft, we may not abufe it; and if he fends us ad-
verfity, it may ferve to humble us, and draw us more
effectually unto him.
PSALM XXXI.
| KING David prays God, that as he trufted in him,
~~ he would be pleafed to defend him againft the
evils he endured from his enemies, and even from his
nearett friends ; and being perfuaded that his prayer
fhould be heard, he rejoices in the deliverance which
he expe&ed from the goodnefs of the Lord.
REFLECTIONS.
I. THE confidence which David in this Pfalm feems
to be infpired with, and the prayers which he here ad-
dreffes to his Almighty Protector, fhew, that the chil-
dren of God, full of confidence in the divine goodnefs,
draw nigh to him in all their wants, and are never
difappointed in their hopes. Let us imitate David in
his piety and confidence in God, recommend ourfelves
continually to his proteétion, and always have this
prayer in our hearts, Into thy hand I commit my fpi-
rit; for thou haft redeemed me, O Lord God of truth.
JI. The evils and perfecutions which David fuffered, —
even from his neareft relations, and the manner in
| L12 which
516 PSALMS.
which he fubmitted to thefe fevere trials, prove, that
if we are expofed to fufferings, we ought to bear them
patiently, without entertaining any malice or hatred
in our hearts againft thofe who injure us, not refent-
ing the evils they do us, but waiting with refignation
_ for the divine affiftance. Obferve, latily, i in this *Pfalm, |
how David is tranfported with the fenfe of God's fa-
vours towards thefe that fear him, and of the great-
nefs of thofe good things he lays up in ftore for them.
Let all that fear God confider this for their comfort ;
and let this confideration encourage them more and
more to obey and pleafe him. The exhortation which
concludes this hymn, naturally tends to produce this
—etfe&t; O love the Lord, ali ye faints, for the Lord
pr eferves the faithful ; be of good courage, and he shalt
frengthen your heart, all ye that hope in the Lord.
PSALM XXXII.
_ I. ‘PHIS doGrinal Pfalm teaches us, that man’s true
happineis confifts in the pardon of his fins, and
in the purity of his confcience ; and that this favour
is obtained by a fincere confeflion of fin, and by truly
returning to God, IL David exhorts men to make a
good ufe of this dottrine, and to take heed not to
¥v
harden their hearts ; threatning the wicked with the
greate{t miferies, and promifing complete happinefs to
the righteous.
REFLECTIONS.
I. WE muft make the fame refleGiion upon the firft
words of this Pfalm, as St. Paud does in the fourth
chapter of the epifile to the Romans; which is, that
the happinefs of man, and his juftification before God,
confifts in the pardon of fins, in peace of confcience,
and a fenfe of God’s mercy. Il. King David teaches
us, that if we defire to attain this happy condition,
we muft have a clean heart, anda pure confcience ;
that the remifiion of fins is the effect of God’s mercy ;
that in order to obtain it, we muft:fincerely contefs
dis and
PSALM XXXIII. 517
and forfake our fins, which as foon as we confefs and
forfake them, are blotted out, and God rettores us
to a fenfe of his grace and favour. III. It appears
from this Pfalm, that a true penitent, when he has re-
ceived pardon for fins, does not only praife God for
his own happinefs, but endeavours, as much as in him
lies, to bring other men to repentance and converfion.
This is the direét tendency of thefe exhortations and
inftruétions we read at the end of this Pfalm, wherein
David warns us not to harden our hearts, as finners
do; and affures us, Zhat many forrows shall be to the
wicked ; but he that trufieth in the Lord, mercy fhall
encompafs him about : and that thofe who are righteous,
Shall rejoice and be glad in the Lord ; and ali that are
upright of heart fhall /hout for joy.
PSALM XXXIIL.
I. D4 VID exhorts the righteous to praife God with
, heart and voice, from the confideration of his
goodne(s, righteoufnefs and power, which appear in
the works of creation and providence. II. He repre-
fents God as feeing all things, examining the a¢tions
of men, and difplaying his mercy towards thofe that
fear him, and truft in him.
REFLECTIONS.
THIS Pfalm engages us to make thefe five reflec-
tions. I. That it is a duty highly reafonable as well
_ as delightful to praife God: but that none but upright
men can difcharge it in a becoming manner; and
that the praife of God is only proper in their mouths.
I], That we ought to praife God, becaufe he has cre-
ated the. world. by his almighty power, and becaute
he governs it wifely and juftly by his providence.
Ill. Phat if it was a great advantage to the L/raelizes,
to be the people whom God had chofen for his inlerit-
ance, and who were in a peculiar manner protected by
him; the favour which God has vouchiafed us, in ad-
mitting us into his church, and entering into covenant
| with
518 PSALMS.
with us, is a ftill more glorious privilege. IV. That
God has a perfe& knowledge of all that paffes in the
world, and in particular that he fees all the aétions —
and thoughts of men, which is expreffed in thefe
words, Zhe Lord looketh from heaven, he beholdeth all
the fons of men ; from the place of his habitation, he
looketh upon all the inhabitants of the earth, and confi-
dereth all their works.. This thought fhould continu-
ally poffefs our fouls, that the confideration of the
prefence of God, and of his infinite knowledge, may
Engage us to walk before him in holinefs and righteouf+
nets: Lafily, Since David has told us, That the eyes
of the Lord are upon thofe that fear him, and upon them
that hope in his mercy ; \et us obferve from thence,
that the true way to have God our friend is to truft
in him, to fear him, without ceafing to apply to him
for mercy; and to this end, to pray continually in the
words of the prophet, Let thy mercy, O Lord, be upon
us, according as we hope in thee, |
PSALM XXXIV,
J. IN this Pfalm of thankfgiving, which is likewife
doftrinal, David praifes God for delivering him,
when he was difcovered by the Phz/iftines in the city
of Gath. II. He reprefents God's care and protec-
tion of his children, the advantages which the fear of
God procures them, and the fatal lot of the wicked.
The whole is expreffed in this Pfalm with particular
{trength and beauty, |
REFLECTIONS.
THIS Pfalm is defervedly efteemed one of the
nobleft and moft edifying. King David here informs
us by his inftruétions and example, 1. That when
God grants us any deliverance, or any other favour,
we ought to exprefs our gratitude, not only by our
own. thankfulnefs, but by inviting others likewife to
praife him with us. II. That the Lord never fails
to hear and deliver the righteous who call upen him
in
PSALM XXXV. 519
fn their diftrefs, and employs even angels for their de-
fence. III. David in this Pfalm feems thoroughly
affeGied with a fenfe of God’s goodnefs, and the hap-
pinefs which thofé experience who are partakers of
his love; and defcribes, in a beautiful manner, the
nature of piety, exhorting the faints to live always in
the fear of the Lord, to be fincere in their words and
actions, to fly from evil, do good, and feek peace.
Laftly, The Pfalmift fets before us, the ineftimable be-
nefits and advantages of holinefs, fince they that fear
the Lord can lack nothing; his eyes being always
over the righteous, his ears open to their cries, and if
they are expofed to many misfortunes, he delivers’
them from them all at the laft; whereas he fets his
face againft the wicked for their deftruétion. Nothing
can be of greater ufe, than continually to call to mind
thefe divine and excellent leflons, to have them conti-
nually before our eyes and in our hearts; to which
end we mutt frequently read this admirable Pfalm,
and make a con{tant ufe of it for our edification and
comfort. '
PSALM XXXV.
DAvViP implores the divine afliftance againft his
enemies, whofe malice, injuftice, ingratitude and
cruelty, he defcribes. He mentions his own inno-
cence, and the manner in which he behaved himfelf
towards them: he threatens their ruin; and-blefies
God beforehand for the deliverance he expetted from
his power and goodnets,
REFLECTIONS.
WE may colle& in general from this Pfalm, that
God defends good men; that the wicked, and fuch as
perfecute the faithful, are expofed to his vengeance ;
and that it is the duty of the righteous to rejoice
in God, when his glory is proinoted by their deliver-
ance. But we mutt not conclude from what David
fays here againft his enemies, that we are allowed to
h with
520 - -» PSALMS.
with evil to thofe mig injure us, or rejoice when any
evil happens to them.. We are to remember, that the
enemies of David were enemies to God himfelf; and
that David, as a prophet, and one who had. an expres
promife of the divine affiftance, might denounce de-
ftruétion againft thofe who oppofed him. However,
in reality, he was fo far from withing them any evil,
that he was even afflited at the evil.which did befal
them, as he himfelf tettifies in this Pfalm, wherein he
declares. he had behaved towards them as if they had
been his friends and his brethren. _Thefe fentiments
fait full better with Chriftians, who know that the
Laws of the Gofpel oblige them to love all men, even
thofe who hate them, to do them good,.and pray for
them, in conformity to the precepts and. examples of
our Saviour Je/us Chri.
PSALM XXXVI.
D4 VID does two things in this Pfalm, I. He de-
{cribes the impiety and malice of the wicked. II,
He celebrates the goodnefs of God towards his crea-
tures in general, and particularly the excellence of
thofe good things he beftows upon them that fear him,
REFLECTIONS.
I. IN this Pfalm we have a defcription of the fenti-
ments and behaviour of the wicked and ungodly, who
have no fear of God before their eyes, but flatter
themfelves, and are confirmed more and more in their
wickednefs, and without any dread of evil feek only
to hurt others. II. David here obferves, that the
righteous have very different fentiments; that they
adore the power and juftice of God, manifefted in his
works and all his judgments ; but they are tranf-
ported with the confideration of his immenfe good-
nefs, and the favours he beftows on thofe who love
him and put their truft in him, The reading of this
Pfalm teaches us to avoid all impiety, and to cleave
fieadfafily to God by a fincere love and holy fear, that
ws
PSALM XXXVII.__- 521
we may rejoice in him with righteoufnefs, and fay
with David, O God, how precious is thy goodnefs ! the,
children of men hide themfelves under the shadow of
thy wings. We fhall be fatisfied with the fatnefs of
thy houfe, and thou fhalt give us drink of the rivers
of thy pleasures. | )
PSALM XXXVIL.
TPHE defign of this infiru€tive Pfalm is, to fhew that
we fhould not be furprifed if the wicked are fome-
times happy in this life, and if good men are in afflic-
tions. David proves, that fooner or later God fails
not to deliver good men, and to reward their piety,
and to make wicked men feel the effects of his wrath.
This Pfalm contains admirable inftruétions, and. fuch
as are very powerful to engage us to fear God, and to
turn us away from evil; wherefore we ought to read
and meditate upon it with great attention.
REFLECTIONS.
THE fam of the doétrine contained in this Pfalm
is, that we ought not to envy the happine{s which the
wicked enjoy in this world, nor be offended at the
afflictions of good men. We are to obferve here, that
injuftice, hatred, and malice againft the righteous,
felf-conceit, pride, violence and impiety, make up
the character of the wicked; that, on the contrary,
good men truft in the Lord, and are continually doing
good, place their whole happinefs in him, are always
quiet, meek and humble, love to give, and to exercife
charity, and their difcourfe is full of wifdom and edi-
fication. David affures us, that fuch men are bleffed
and proteéted of God ; that true happinefs is their Jot; -
that the divine favour extends to them and their
. pofterity; that if they are fometimes in affliGion, in
their trials they experience the divine affiftance, and
have a happy ifiue out of all their troubles. It is
not fo with the ungodly ; their profperity is only ima-
ginary, and of fhort duration; God confounds their
| unjutt
522 | PSALMS.
unjuft defigns, and his anger, in a very fenfible man-
ner, falls upon them, and ‘all that belongs to them.
Every day’s experience verifies what this Pfalm teaches;
and therefore the effeét which the reading of it fhould
produce, is, to convince us, that our whole happinefs
depends on our perfeverance in piety, which is attend+
ed with fuch fure and glorious rewards.
. PSALM XXXVI.
[NX this devout prayer David befeechés the Lord not
to corre¢t him in his anger. He complains of the
punifhments he fuffered for his fins, and of his being
forfaken by his friends, and perfecuted by his enemies,
and gives proofs of his humility, piety, and truft in
God.
REFLECTIONS.
THIS Pfalm offers to our confideration thefe four
things: I. It reprefents to us the fentiments of a pe-
nitent finner, humbled under the load of his fins, and
a fenfe of the divine difpleafure: thefe fentiments are
expreffed in this prayer; O Lord, rebuke me not in thy
wrath, nor chaften me in thy hot difpleafure. It. What
is faid in this Pfalm is very proper for the inftru@ion
and confolation of thofe who are afflicted with pains
and difeafes, or in any other manner: David teaches
them by his own example to look upon the evils that
befal them, how fevere foever they be, as a juft cor-
- re€tion for their fins, and to afk God pardon for them,
Ill. If they fuffer by the malice and injuftice of men,
they fhould imitate David in his humility, patience,
and meeknefs, and wait with refignation till God, who
never forfakes the innocent, is pleafed to deliver
them. IV. We learn from David's complaints of the
cruelty and injuftice of his enemies, that thofe who
afflict the innocent, rejoice in other men’s misfortunes,
and return evil for good, fhall not efcape the jutt
judgment of God.
PSALM
PSALM XXXIX, XL. 593
PSALM XXXIX.
I. D4 VID deciaresin this Pfalm, that he had made
a firm refolution not to murmur at the Re og
rity of the wicked, nor his own fufferings. II. He
obferves, that he had overcome this temptation by
confidering the fhortnefs of this life, and the vanity
of the good things of this world. III. He befeeches
God to pardon his fins, and deliver him from his
affiions, and humbly fubmits to the chaftifements
that God had {ent him.
REFLECTIONS.
I, THIS Pfalm contains an excellent dorine;
which is, that the way never to fall into murmuring,
nor to fuffer ourfelves to be tempted or offended when
we fee the temporal profperity of the wicked, is, to
reprefent to ourfelves the fhortnefs of our lives, the
infignificancy of the good things of this world, and
the vanity of men’s labours for earthly things. II.
David teaches us, that God can put an end to our
lives when he pleafes, and deprive us of ail our advan-
tages; that we are only {trangers and fojourners here
below; and that the only remedy for the miferies and
vanity of human life is, to put all our hope in the
Lord, to afk his affiftance, and pardon of our fins, and
to fubmit with refignation to his holy will; faying,
when he affliéts us, J became dumb, and opened not
mouth, becaufe thou didft it. With fuch thoughts as
thefe, we are fure to be eafy and happy ; we may rely
upon God, and praife him, and rejoice in him, both
in profperity and adverfity.
PSALM XL.
i THE prophet David praifes God for the deliver-
ances and favours he had received from his
goodne({s, devotes himielf to his fervice, and acknow-
ledges, that by fubmitlion to the will of God, rather
than by facrifices, he hoped to be accepted. Il. He
makes
524 (PSALMS.
makes a vow to praife God in the moft public manner,
_ and befeeches him to affift him in his afflictions and
dangers; and, above all, to deliver him from his fins.
REFLECTIONS.
_ THIS Pfalm contains extraordinary ftrains of piety
and gratitude. We here obferve the fentiments of a
heart full of confidence, and affected with a lively
fenfe of God’s mercies, with a profound humility, and
an ardent defire to be entirely devoted to him. There-
fore the inftructions we here meet with are thefe: I.
That in our affiictions, we ought to wait patiently for
the Lord, who, though he delay for a time, will
come at laft to the afliftance of thofe that hope in him.
If. That the true happinefs of man confifts in choofing
the Lord for his refuge, without feeking for it in men,
or in the things of the world. ILI. ‘That the mercies
of God towards us are fo many in number, that we
cannot reckon them, nor celebrate them as they de-
ferve. IV. That what God chiefly requires of us is,
that we fhould fubmit ourfelves to him withoutreferve ;
faying, Lo, I come to do thy will, O God; thy law is
within my heart: and that we fhould publith his praifes
and his truth before all the world. We fee in this
Pfalm, that this is the only fervice that is pleafing to
God; and that when we are in this condition, we may
call upon him with a full affurance of his affiftance.
Laftly, We muft confider that David {peaks in this
Pfalm, as the type of Je/us Chrift, when he fays, Sa-
crifice and offering thou didji not defire, but mine ears
haft thou opened. Then fuid I, Lo, I come to do thy
will, O my God. St. Paul applies thefe words to our
Lord in the Epiftle of the /7ebrews, and remarks,
that by Jefus Chrif’s oblation and facrifice of him-
felf, we are fanCtified and dedicated to God, This af-
fords a powerful motive to celebrate the infinite love
of our Redeemer, to devote ourfelves to the Lord,
and conform in all things to his will.
PSALM
PSALM XLI, XLII. 525
PSALM XLI. :
DA VID promifes particular bleffings to thofe who
behave themfelves charitably towards the afflicted,
and complains of the cruelty of his enemies, and even
of his friends, who, inftead of compaffionating his
miferies, withed for 7 his death, and faid, that God
punifhed him for his fins.
REFLECTIONS.
IN this Pfalm, the bleffing of God is ptomifed to
thofe who have compaffion on the afflicted, who judge
charitably of them, and comfort them in their fuffer-
ings. David affures the kind and charitable, that God
will deliver them in their calamities, that he will heal
them when they are fick and Janguifhing, and that he
will preferve them, and make them happy in this life.
Theie promifes ought to infpire us, with tentiments of
charity, and compaffion for the unfortunate, and
engage us to comfort them, and contribute to their
eale as far as we are able. On the other hand, what
David {ays of the proceedings of his enemies, fhews
us, that it isa great fin to infult the miferable, to wif
evil or to defire the death of any one, and to judge
that all thofe whom God affliéts are punithed becaule
of their fins. This fhould teach us to avoid hard-
heartednefs and rafh judgments, and to think always
favourably of people in affliction, and efpecially of
thofe who are remarkable for piety, and the fear of
the Lord.
PSALM “XLII.
THE prophet exprefies, with great ftrength and
energy, his unfeigned forrow to fee himfelf ba-
nifhed from the houte of God, by the perfecution of
his enemies, and his hearty defire to return to it again,
that he might ferve God among the faithful ; he like-
vife deferibes his alarms, and the confliét he had within
himielf,
526 | “PSALMS.
himfelf, which he had overcome by confidence in the
divine affiftance. |
REFLECTIONS.
IN the earneft defire of the prophetic author of this
Pfalm, who was probably David, to come again to the
houfe of God, which he was kept from, we fee what
fentiments true devotion and fincere piety infpire men -
' with. The faithful defire nothing more fincerely,
than to appear before God, and particularly, to wor-
fhip in the affemblies of the faints, and to be edified
by the company and good examples of godly men.
In like manner, there is nothing grieves them more
than to be deprived of that comfort, and to fee the
wicked impioufly infult God, and fcoff at the juft
man’s truft in him. Obferve next, that the author of
this Pfalm had been in exceeding great diftrefs, and
as it were finking under the affliéting hand of God;
in which condition his foul was diftraéted, and almoft
deftitute of comfort; but that, neverthelefs, his faith
had raifed and comforted him. ‘This example ought
to ftrengthen the righteous in their afflictions, comfort
them in their greateft bitternefs of foul, and make
them fay with David, Why art thou caf down, O my
foul ? And why art thou difquieted within me ? Hope
in God, for I fhall yet praife him, who is the health
of my countenance, and my God.
PSALM XLIIL
N this Pfalm, as well as the foregoing, the Pfalmift,
perfecuted and driven from the tabernacle, begs God
to deliver him from his enemies, and reftore him the
valuable blefling of ferving and praifing God-in public,
and comforts himfelf with the profpect of his affiftance.
REFLECTIONS.
- ‘THE reading of this Pfalm fhews, that if the pro-
phet begged of God to deliver him from the omar
0
PSALM XLIV. 597
of his enemies, it was chiefly with a view to return to
the tabernacle, that he might praife God, and exprefs
his joy, love, and gratitude. This the children of
God defive above all. things, and this it is that fup-
ports and comforts them moft effectually in all their
trials and affliétions. Laftly, The complaints and
fighs of the prophet, in this and the foregoing Pfalms,
becaufe he could not come into the houfe of God,
fhould engage thofe who have the liberty to ferve God
in the religious affemblies, gladly to improve fo inetti-
mable a bleffing.
PSALM XLIV.
THs Pfalm was compofed at a time when the
people of J/rael were under affli€tion and perfe-
cution. The prophet here makes mention of the won-
ders God had wrought in bringing their forefathers
into the land of Canaan, from whence he hopes that
God would again difplay his power in behalf of the
afflicted J/fraelites, and deliver them. He defcribes
the fad condition they were in at that time, and the
fevere perfecutions to which they were expofed.
REFLECTIONS.
I. THE Jfraelites in their affli€tions call to remem-
brance the many fignal bleffings which God had for-
merly conferred upon that nation. Thus fhould we,
in our affliétions, comfort ourfelves with the confider-
ation of the goodnefs of the Lord, and the evident
proofs he has in all ages given of his power and mercy.
II. As the Jews acknowledged that their fathers had.
become matters of the land of Canaan, not by their
own ftrength, but by the power of God; we fhould
likewife give God the glory of all the privileges and
bleffings we enjoy, and confefs that his favour is the
happinefs and fecurity of nations, and particularly of
the church. III. The complaints the Jews make of
their deplorable condition, fhew, that in all times
the church has been affliéted; and that Ged often
permits
528 oe es.
permits his people to be delivered into the hands of
the wicked, and the faithful to be cruelly perfecuted.
‘This is St. Paul's reflection, in the eighth chapter of
the Epittle to the Romans, where he applies to Chrif-
tians thefe words of this Pfalm; Jor thy fake we are
killed all the day long, we are acvounted as sheep for the
flaughter. God permits it fo to be for the glory of
his name, and to try and purify his church. Latftly,
We fee here, that the faithful, though God affliéts
them, do not forget him, nor forfake his covenant;
and therefore he is always ready to come to their
affiftance, and to hear them when they call upon him
in time of need. |
PSALM XLY.
THIS Pfalm is a nuptial fong upon the marriage of
king Solomon, and contains a defcription of the
glory of that prince and his confort; it is likewife a —
prophetical Pfalm, and relates to our Lord Je/us Chrift.
REFLECTIONS. ©
THIS Pfalm is to be confidered in two lights, I.
As a hymn defigned to procure the divine bleffing
upon the marriage of Solomon, and upon his kingdom.
Il. As it properly relates to Je/us Chri/?, the hufband
and king of the church. In this Pfalm there is ex-
prefs mention made of his divinity, of his anointing,
of his power, of the glory and duration of his king-
dom. This St. Pauw/ teaches us, in the firft chapter of
the Epiftle to the Hebrews, where he applies to our
Lord the words of this Pfalm: Thy throne, O God, is
for ever and ever; a feeptre of righteoufnefs is. the
Jfeeptre of thy kingdom; God, even thy God, hath anointed
thee with the oil of gladnefs above thy fellows. Thefe
words can properly fuit no other but Chrift Jefus; and
as they deicribe his infinite power and glory, they en-
gage us to reverence and adore him, and in all things
to fubmit to him, that we may fhare in the bleflings
he pours upon his church, and upon all thofe who
have the happinefs to live under his dominion. :
PSALM
PSALM XLVI, XLVILI. 529
PSALM XLVI.
THIS is a Pfalm of thankfgiving, for the affiftance
God had granted his people, at a time when they
had been attacked by feveral nations.
REF LECTIONS.
WE are to learn from hence, that God is the pro-
te€tor of bis church, and that even when kings and na-
tions, who are reprefented in this Pfalm by floods and
torrents, are confederate againft it, God renders all
their efforts vain, and powerfully delivers it. The
Chriftian church has {till greater fhare in thefe promifes
and the divine protection than the antient people had,
fince this is for ever to fubfift. This the church has
always experienced; this the faithful fhould confider
for their comfort, and the confirmation of their faith.
PSALM XLVII.
‘THE prophet éxhorts all the inhabitants of the earth
to praife God, to adore his majefty and power, and
acknowledge, that the Lord, who had made a cove-
nant with the children of Z/rae/, was the king of the
world, and that all the people ought to fubmit them-
felves to him.
REFLECTIONS.
THIS Pfalm fhould excite us to praife God, and to
celebrate his glory with holy tranfports, as he is the
king of the whole earth, and deferves the adoration of
all men; but above all, becaufe he has chofen ts to
be his people and his inheritance. What we read in
this Pfalm is particularly applicable to the times of the
Gofpel, and efpecially to our Lord’s triumphant afcen-
fion to the glory of his kingdom, and to the happiuefs
which the teveral nations of the earth now enjoy in
being accounted the people of God.
VOL, i M m PSALM
530 | “PSALMS.
PSALM XLVIITI.
N this Pfalm, which was compofed upon occafion
of fome deliverance that God had granted the city
of Jerufalem, the prophet praifes God for defeating
the counfels and attempts of the kings who had af-
faulted that city; and-he deferibes the ftrength ef
Jerujalem, and God's proteétion of his people.
REFLECTIONS.
THE refleétion we are to make upon this Pfalm is,
that the church has often been attacked by the kings
and nations of the world, who had confpired. together
to deftroy it; but that God has always watched over
it, and rendeted all the confpiracies of its enemies
vain, and turned them to their own confufion. This
Pfalm atfures us very exprefly, that the church is the
deareft thing to God upon earth; that he dwells in
the midft of it; that he encompaffes it with his_pro-
tection ;_ and that he will always fupport it. Thefe
promifes are ftill better fuited to the Chriftian than to
the Jewi/h church, and ought to convince us of our
happinefs, in being members of Chrift’s church, and
fill all fincere Chriftians with ftedfaft hope and confi-
dence in God. |
PSALM XLIX.
N this Pfalm, which is doétrinal and inftruétive,
_.. the prophet proves, by feveral confiderations, that
the happinefs of man does not confift in the riches
and honours of the world; that thofe who place their
glory and their happinefs in them, are fools and mad-
men; and therefore that we ought not to fet our
‘hearts upon thefe things, neither fearing nor envying
' fuch as poffefs them ; but that we fhould put our truft
in God alone, who can render happy, even after
Bae): thofe who fear him, and put their whole truft
in him.
REFLEC-
PSALM L. 681
REFLECTIONS.
‘THERE are many very important reflections to be
tnade on this Pfalm. It teaches us, that fuch as truft
in their goods and riches, or that are puffed up with
their honours and credit, are fools and blind. We
have here reprefented the vanity and folly of the pro-
jeéts and fchemes laid by worldly men for their own
advancement, and the glory of their families. The
prophet remarks, that God makes all their fchemes
abortive; that death robs them of all their glory;
that they become a prey to the grave; and that their
riches cannot redeem their fouls, nor fecure them from
death and the judgment of God. Laftly, This Pfalm
teaches us, that it is not fo with thofe that put their
truft in God, fince they are fure that he will redeem
them, even from death, and will take them to him-
felf to all eternity. High and low ought to attend
to and meditate on thefe inftruétions, as the prophet
exhorts them; thofe who are rich, or in ah exalted
ftation, fhould remember them, left they forget God,
and fall into pride; and people of mean rank, fhould
learn from hence never to envy the glory, riches, and
profperity, which falls to the lot of others; and all in
general are here taught to wean their affeétions from
the world, and to feek their happinefs wholly in the
favour and love of God.
PSALM L.
HE defign of this Pfalm is, to reprove the hy-
~ pocrify of the J/raelites, who placed their con-
fidence in facrifices and ceremonial obfervances, whilft
they negleéted to obferve the moft effential duties of
religion. I. God here fpeaks to his people, and de-
clares, that he regarded not facrifices and external
worthip, but that the fervice he requires, confifts in
praifing and calling upon him with fincerity. II. He
feverely reproves hypocrites who profefs to live in
covenant with him, and to ferve him, and yet give
Mm 2 theme
ry aa PSALMS.
themfelves up to fin; he denounces his jadgments
-again{ft them, and exhorts them.to true repentance.
REFLECTIONS.
' “THIS Pfalm, which is very inftruétive, teaches us,
‘that the fervice of God does not confift in outward
‘duties, fuch as were the antient facrifices, and fuch as
now are atts of public worfhip, ceremonies, and the
outward profefiion of religion. Indeed thefe duties.
are indifpenfable, and ought not to be neglected, fince
God has appointed them, “and that they are agreeable
to him, when difcharged as they ought to be. How-
ever, the true worfhip which .God requires, is to ferve
him in fpirit and in truth, to praife him, to call upon
- him, and to do his will. As for thofe who profefs
to ferve God, to take his covenant in their mouths,
aud who, neverthelefs, abandon themfelves to fin, and
particularly to injuftice, impurity, deceit, and flander ;
_ we fee here, that God cannot endure their hypocerify,
_and-that if be does not punifh them immediately,
they muft not imagine they fhall efcape his judgment.
Sinners and falfe Chriftians fhould carefully improve
to their-advantage what is faid in this Pfalm; and all
of us ought ferioufly to reflect upon it, that we may
not offend God by an hy pocritical worfhip, but calling
upon him with fincerity, and ftudying, above all
things; to. do what he commandeth, may render to
him fuch fervice as thall be accep table in his fight, and
procure his favour towards us.
.
PSA LM. LI,
HIS is king David's ei fhidtiel Pfalm, wherein
he implores the mercy of God with great zeal and
_ humility; makes confeffion of dns. fin ;.and. prays to
God to renew him by his fpirit, and to reftore to him
peace of confcience; that having recovered his fayour,
he may praife him, and become an example to finners.
He hopes God will approve his repentance, and offers
up prayers for the welfare of Jeru/ulem, and pro{perity
of the J/raelites.
REFLEC=
j
PSALM LIT. 533
REFLECTIONS.
THIS Pialm is one of thofe that are of the moft
general ufe, and in which we may beft obferve the
motions and charaéters of true repentance. Herein
we difcover, I. The lively fenfe David had of his fin,
his humble and public confeflion of it before God and
man, and his recourfe to the mercy of God. | [1. We
here obferve, that David does not only pray God to
pardon his fins, but likewife to deliver him from them,
and grant him his fpirit to purify and renew him.
Ill. We here fee the promifes he makes to return to
the ways of godlinefs; and by his example and in-
ftruétions to convert finners. IV. David exprefies
his hope and confidence that God will not rejeét his
repentance. Latftly, After he had prayed for himfelf,
he intreats God to continue his blefling upon Jeru-
falem, and his whole kingdom. It appears from this
Pialm, that it is the duty of finners, and particularly
thofe that have fallen into great fins, to be. fenfible of
_ the greatnefs of them, humbly to acknowledge and
confefs them, and even publickly before men, when it
is neceflary ; earneftly to implore the mercy of God
with true contrition, and to beg of him a fincere con-
verfion, and the affiftance of his {pirit, that they may
never more fall into fin. Laftly, A penitent finner,
that is truly humbled for his fins, finds himfelf indif-
pentably obliged to repair the feandal he has given,
and contribute his utmoft towards the converfion of
other finners, and the edification of all, by his ex-
ample, by his exhortations, and by his prayers. This
is the only way to obtain pardon for the fins we haye
committed, and to procure peace of confcience, and
the renewal of the grace of God. ,
PSALM LII.
D4vidD denounces the judgments of God againft
one of Saui’s countellers, named Doeg, who, by
his flanders, had exalperated Saud againft him, and had
occafioned
534 - PSALMS,
occafioned the death of a great number of the priefts,
who were cruelly flain by Sau/, For the right under- .
ftanding of this Pfalm, it is convenient to read the
_hiftory related in the twenty fecund chapter of the
Firft Book of Samuel.
REFLECTIONS.
WE may gather from this Plalm, I. That the
wicked, and particularly cruel men and flanderers,
fuch as Doeg was, receive trom God the punifhment
they deierve; and that God abhors lying and calumny.
Jl. That thofe who truft in their riches, or in their
addre{s, become examples of the juft judgment of
God; whilft he beftows his favour on thofe that put
their truft in him, and walk in his ways.
-
PSALM LIII.
I. TPHE prophet‘ defcribes the extreme impiety and
generai corruption of the time in which he lived.
II. He threatens the wicked with divine vengeance,
and promifes the righteous help and deliverance trom
the Almighty,
REFLECTIONS.
I. WHAT David fays at the beginning of this”
Pfalm, Zhe fool hath faid in his heart there is no God,
does not imply, that all finners aétually believe their
is no God; but the meaning of theie words, as the
prophet himfelf explains them, is, that their impiety —
was {fo great and fo general,’ that wicked men lived as
if they denied the being of a God. The complaint
which David here makes of the impiety of the men
of his age, may be applied to a great number of
Chrittians, who profefs to know God, but in works
deny him, giving themfelves up to all manner of im-
piety. Il. It appears, however, from the evils which
David fays the righteous are expofed to by means of
the ungodly, and from the promifes made to the godly
6 :
18
PSALM LIV. 535
in afflictions, that when the corruption is moft general,
God has always fome true worfhippers, who lament
‘this corruption, endeavour to keep themfelves free
from the infeétion, and in the mid{ft of the diforders
that prevail, always look up to God, and put their
truft in him, III. This Pfalm engages us to confider
further, that God beholds from heaven the fins which
are committed ; that he will punifh them; and that
thofe who dread not his power, fhall one day have
terror and confternation for their portion. Laftly, It
fhould be remarked, that St. Paw/, in the third chapter
of his Epiftle to the Romans, quotes this Pfalm, to
prove that the Jews were finners as well as the Heathen;
that confequently, they could not be juftified by the
law of Mojes, but only by faith in Jefus Chrif.
PSALM LIV.
KING Saui being informed by the men of Ziph that
David was retired into their country, and going
thither to take him, David prays God to defend him
from thofe that fought his death, and he promifes to
praife and blefs him when he granted his requett. The
event which gave occafion to this prayer, is recorded in
the twenty-third and twenty-fixth chapters of the Firft
Book of Samuel.
REFLECTIONS.
IN this Pfalm David does three things, I. He im-
plores the divine affiftance in the danger that threatned
him. II. He expreffes a firm reliance upon God.
III. He promifes to praife him for ever. The Royal
Prophet teaches us by his example, that prayer fhould
always be our refuge in the time of danger; that
even when men have confpired our ruin, if we call
upon the Lord with a pure heart, he will prote& us ;
and that when he has heard us we ought to blefs him
with all our heart, and make grateful acknowledg-
ments,
PSALM
- 5G
ss Bayon
PSALM LY.
AVID, fearing he fhould fall into the hands, of
his enemies, calls upon the Lord, and reprefents
the extreme danger he was in. He complains, that
he had been betrayed and Eoulnted by thofe very men
which he had fhewn the greate{t friendfhip to, and had
conhded moft in. However, he comforts himfelf with
hopes that God would not foriake him, but would de-
ftroy thofe that fought his ruin.
REFLECTIONS.
THE example of David thews, I. That the faithful
may be perfecuted by wicked men, and even fome-
times hated by thofe whole afiiftance they had reafon
to expect. II. That in this condition they apply
‘themfelves to (od with confidence, and are aflured
he will fupport them, and reftrain the malice of thofe
who unjuitly perfecute them. However, we muft take
care not to make an ill ule of this Pfalm, and fome
others of the like nature, by applying what David
fays againft his perfecutors to the occafions which we
may have of complaining againft others, for any un-
eafinefs or difpleafure which we may be expofed to by
them. The offences we receive are generally {peaking
trifling; and if not, a Chriftian is bound to forgive
all, and to hate no man; and fhould be {fo far from
making imprecations againft any, that he ought to
pray for thofe who do hit the greateft injury, herein
conforming to the laws of the Gofpel, and to that
‘pattern of f patience and mecknefs which our Lord has
given us in his life and death.
PSALM LVI.
AVID having been taken uy the Philiftines in
the city of Gath, as we read in.the twenty-firlt
chapté of the Firft Book of Samuel, prays the Lord
to have pity on him in that prefling danger; and to
his
PSALM LVII. §37.
his prayer joins praifes and thankfyivings, which thew
the great truft he put in God.
REFLECTIONS.
BY the example of David we are here taught, that
whatever extremity the children of God are in, and
when even force and artifice are employed againtt
them, they are not moved; that their trait in God is
fo firm, that they do not fear what man can do unto
them; and that even before their deliverance, they
rejoice in the Lord, and pay him their vows and
thankfyivings. David affures us likewife, that the
fufferings of the righteous are precious in the fight of
God, that he fees their troubles and afflictions, and
that he puts their tears into his bottle. ‘This is an in-
eftimable bleffing which piety procures for us, and is
the greateft comfort in our adverfities,
PSALM LVIL
D4AViP flying before Saul, and being hid in a
cave, where he was furprifed by Sau/, as we read
in the twenty-fourth chapter of the TV irft Book of
Samuel, offers up this prayer to God, in which he
calls upon him for his help, and fhews the firm confi-
dence he had in his protection.
REFLECTIONS.
WE: find in this, as in the preceding Pfalms, that
David, animated by his piety, and fupported by his
faith, always applied to God for deliverance in the
dangers that threatned lim. Though we are not ex-
poled to dangers liké thofe of David formerly, and
therefore cannot apply to ourfelves all we read in this
Pfalm, we may neverthelefs from hence conclude in
general, that in our neceffities we fhould draw nigh
to God, and hide ourfelves under the fhadow of his
wings ; being fully perfuaded, that he will not fail to
fend us help from.heayen, and to deliver us. But
ee that
538. ke. Usa Bei.2
that we may thus truft in bim, we muft always adhere
ftedfafily to our duty, and never make ule of any un-
worthy means to extricate ourfelves from any preffing
difficulties; herein imitating David, who when he had
it in his power to take away Saz/’s life, when that king
came into the cave where he was, would not do it.
Lattly, As David at the end of the Pfalm praifes the
Lord with holy tran{ports of joy; fo is it our duty, alter
we have experienced the divine affiftance, to thank and
praife his holy name, and every where publifh his
goodnefs towards us. |
PSALM LVIII.
1: THis is a complaint of David againft wicked
judges, whofe impiety and obftinacy to do evil
he here defcribes. II. He likewife foretels, that the
divine vengeance fhould quickly overtake and entirely
. deftroy them. It is probable David here fpeaks of the
countellors of Sau/.
REFLECTIONS.
‘THIS is a Pfalm which’ thofe in publié- offices ought
to take good notice of, becaufe it teaches them, that
_ if they do not adminifter ftriét juftice, if they opprefs —
the innocent with artifice or violence, the vengeance
of God will overtake them. And in general, we fee
here, that all thofe who harden them/felves in their evil
ways, without hearkening to the voice of God, are like-
wile threatned with his vengeance. Lafily, We learn
from this Pialm, that Providence governs all things righte«
oufly; and though the wicked profper, and good men:
are affliéted for a while, yet they will always have reafon
to acknowledge, That there ts a reward jor the righte-
ous, and that there is a God who judges in the earth.
PSALM LIX.
D4 VID, in danger of being taken by fome perfons
whom Saw had fent to his houfe for that pur-
pote,
ee
PSALM LX. 539
pofe, reprefents to the Lord the great danger he was
in ; not doubting but God would deliver him from his
enemies, reftrain their malice, and make them examples
to all the world. ‘Fhe hiftory which gave occafiyn to
this Pfalm, is contained in the nineteenth chapter of
the Firft Book of Saixuel.
_ REFLECTIONS.
THAT we may improve by the reading of this
Pfalm, it is proper to make thefe two reflections. I.
That David's prayers were heard, and that Providence
furuifhed bim with means of efcaping the fury of Saud,
who fought his life; from whence we learn, that the
prayers of the faithful; and their confidence in God, is
never in vain. Il. It is to be obferved, that what
David {ays in this Pfalm againtt his enemies, was not
fpoken out ofa principle of hatred or revenge; but
being perfecuted unjuttly, and his caufe being that of
God, he might, as a prophet, denounce the divine
judgments againft them. However, it is not lawful
for any private perfon to make the like prayers. All
we are allowed to do when men treat us with malice
and injuftice, is to keep within the bounds of that
meeknefs prefcribed in the Gofpel, to return good for
evil, and wait with patience for the divine afliftance.
PSALM LX.
KK ING David defcribes in this Pfalm, the wars and
~~ calamities to which the J/raelities had been ex-
pofed, and the victories and deliverances that God
had granted them. In the eighth chapter of the Se-
coud Book of Samuel, we learn what was the occafion
of this Pfalm.
REFLECTIONS.
THE firft thing we obferve in this Pfalm is, that
kiny David lays before God the wiferies which bad
befaiin the Z/raelites; which teaches us, that when
nations
540. oo GATMS.*T
nations are expofed to war, and other public calami-
ties, God is the difpenfer of them, to chaftife and
humble them. Il. David celebrates the power and
goodnefs of God, who had affifted his people, and
given them the victory over their enemies. Thus is.
God reconciled with men, after he has afflicted them ;
and in particular, difappoints the plots and contrivances
of the enemies of his church. Laftly, This Pfalm
teaches us, that the ftrength and atliftance of man is
but vanity, and that there is none but the Lord who
can help and deliver us in our diftrets, and in whom,
we may fately and perfetily confide. |
PSALMLXI.
THs is a Pfalm of prayer, and full of: comfort.
In it David prays the Lord to take him into his
protection ; and expreffes the greateft joy and grati-
tude under the fenfe of God's favour, and the hope
of his afliftance. |
REFLECTIONS,
IN this Pfalm we fee David groaning and calling
upon the Lord for help; but at the fame time we fee him
full of joy and confidence. Such are the dilpofitions
of all thofe that fear God: they implore his affiftance
when any dangers threaten them, and make him their
fecure refuge. But at the fame time their confidence
in him is unfhaken and conftant, and they rejoice in
full affurance of his favour, and a fenfe of his good-
nels ; faying with the prophet, whatever their condi-
tion be, O God, thou haft heard my defires ; thou haft
given me the heritage of thofe that fear thy name ;
wherefore 1 will fing praife unto thy name for ever,
and will daily perform my vows.
PSALM LXIL
I, Davie teitifies, that his confidence in Gad
made him perfectly eafy. II. He fhews, that
we
/ PSALM LXiIl. 541
we ought not to truft in men, nor in worldly goods,
but in God alone, who is the Lord of all things, and
the judge of all men.
REFLECTIONS.
DAVTD teaches us, by,his example, I. That the
true and only way to enjoy uninterrupted peace and
tranquillity of mind, is to truft in God alone; and.
that when we depend upon him, we fear nothing that
men can do to us. II. That itis great blindnefs to
‘truft in men, who are vanity itfelf; to fet our heart
upon the cood things of this world, or become proud
and hauglity when we abound in them. Liatftly, He
declares very expreisly in this Song, that in the Al-
mighty alone we ought to place our confidence, fince
he is the Lord and Judge of the world, and will ren-
_ der to every one according to his works. Thefe three
inftruGions, contained in this Pfalm, are of the greatetft
ufe to fecure our happinefs and tranquillity.
PSALM LXIIL
YING David being perfecuted, and flying into the
wildernefs of Judah, as we read in the twenty-third
chapter of the Firft Book of Samuel, offers up to God
the prayer contained in this Pfalm, wherein he declares,
that he defired nothing fo earnefily as to be in the
houfe of the Lord, and that the fenfe of God’s good-
ne(s filled him with unfpeakable joy, and a confidence.
not to be fhaken by all the attempts of his enemies.
REFLECTIONS.
I, THE ardent zeal with which David, when a fu-
gitive, and perfecuted, defired to enjoy the prefence of
the Lord in his holy tabernacle, fhews, that whilft we
are firangers and fojourners in this wor 1d, there is no-
* thing we “ought more earneftly to defire, than to ferve
God, to. praife him in his houfe, and to behold his face
one day i in heaven, II. The comfort, joy, and confi-
| | dence,
"she | PSALMS.
dence, which David gives fuch extraordinary proofs of
in this Pfalm, moft evidently thew, that the fenfe of the
grace and love of God produces unfpeakable joy and
fatisfaGtion in the hearts of the faithful. even when they
are moft afflicted ; that they fear no evil whilft they are
under his proteétion ; and that nothing can difturb or
rob them of their peace. If therefore we defire to at-
tain true happinefs, we muft feek it in Ged alone, that
he may be our.comfort and joy.
PSALM LXIV.
THE Pfalmift entreats God to defend him from the
fubtilty and cruelty of his enemies, and foretels
their ruin, which he fays will be manifeit to all.
REFLECTIONS.
WE fee here, how the wicked often make ufe of ar-
tifice and deceit to fucceed in their defigns, and to de-
firoy the innocent ; but that God preferves thofe that
call upon him and traf in him, from the fnares that
are laid for them, aud turns the devices of their enemies.
to their own confufion. This is a doétrine which
ought to fill the righteous with joy and confidence,
and engages us to adore the goodnefs, wifdom, anil
juttice of the Lord, in his proceedings both with good
and bad men,
PSALM LXV.
HIS Pfalm has two parts. In the firft, David fpeaks
of the {fpiritual bleffings which God granted to
thofe that worfhipped him in Syon ; and in the fecond,
of the temporal bleffings which God beftowed upon
the children of //rael; and particularly of the fruit-
fulnefs of the land of Canaan.
REFLECTIONS.
TOR two parts of this Pfalm contain chiefly thefe
two inftruétions: 1. That as God was formerly wor-
ot fhipped
lad
PSALM LXVI. 543
fhipped in Sion, and there hearkened to the prayers
that were offered up to him, he now dwells in his
church, and receives favourably the defires of all thofe
that call upon him, pardons their fins, and poureth
his benefits upon them. This fhould convince us how
happy we are in being members of the church of God,
and in the number of thofe whom he has chofen, and
for whom he has prepared thofe comforts of infinite
price, which refreth the foul, and produce that fulnefs.
of joy which David here expreffes. HH. The next in-
ftruétion is, that God governs the world by his power ;
and particularly, that he provides men with the necef-
faries of this life, by making the land fruitful, and
caufing it to produce bread for our fuftenance. Thefe
reflections fhould convince us of our obligation to ce-
lebrate and praife his name, and to thank him, as the
author of all the good things we enjoy, and gratefully
employ them to his glory.
PSALM LXVI.
HIS is an exhortation to celebrate the divine power
and the deliverances God had granted his people,
in bringing them out of Egypt, and upon feveral other
occafions. The propket praifes God afterwards for
the favours he had received from him, and calls upon
all good men to join their praifes with his, and to
learn by his example, to truft in God, and to fear him
more and more.
REFLECTIONS.
THIS Pfalm engages us, I. To celebrate the power
and glory of God, which appear particularly in the
wonders he has done in all ages for his church, both
under the Old and New Teftament. II. We learn
here, that God, to try the faithful, delivers them’ up
fometimes to the power of the wicked, and caufes
them to pafs through fire and water ; that is, expofes
them to trials and dangers; that he proceeds thus
with them to prove them, and to purify them; but
thag
Z
544 «PSALMS.
that at laft he delivers them, and grants them refts
III. The example of the prophet teaches us, that when
God has delivered us from any danger, we fhould
thank him for it, declare his goodnets, “and ftir up our
neighbours to praife him with us; but above all, that
we fhould faithfully difcharge the vows and promifes
we made to him in our diftrefs. IV. We ought to
take great notice of thefe words of the Plalmift; If I
regard iniquity in my heart, the Lord will not hear me.
They teach us, that God does not receive the prayers
of the wicked ; and that if we defire he fhould hear us,
our heart ought to be upright and fincere before him ;
and that we fhould fincerely and inviolably adhere to
his worfhip, and the promoting his glory.
PSALM LXVII.
Pe people of J/rael pray God to blefs them, and
to grant that all the people in the world may praife
| and adore him.
REFLECTIONS.
_ THIS Pfalm engages us to thefe two Blifeas I. We
are to look upon the bleffing of God as the fource of ©
all temporal and {piritual ‘good things that may con-
tribute to our happinefs, and to pray continually to him
in the words of the prophet, faying, God be merciful
unto us, and bles us, and caufe his ‘face to fhine upon
us. Il. We muft offer up this prayer, not only for
ourfelves, but for all people, that God would make
himfelf known to them, and that his name may be
praifed by all nations. This prayer fuits us {till better
than it did the Jews, fince under the Gotpel Difpen-
fation the nations of the earth were to be enlightened
with the knowledge of God, and enriched with his
piles through Chrift Jefiis.
PSALM
PSALM LXVIII. 545
PSALM LXVIII.
D4 VID.celebrates the power. of the Lord, which he
had been pleafed to give proofs of, by deftroying
the enemies of his people, by leading them in the wil-
dernefs, and by bringing them into the land of Canaan,
where that people enjoyed perfect profperity under the
divine protection. “This Pfalm, which was fang when
the ark of the covenant was removed to Jerufalem, is
_ partly prophetical, and contains feveral things that
relate to Chrifé Jefus and his kingdom,
REFLECTIONS.
WE learn in general from this Pfalm, that God has
in all fimes difplayed-his power in favour of his peo-
ple, by proteéting them againft their enemies, and by
fhowering down his mercies upon them. ‘This he has
done for the Chriftian church, as well as for the chil-
dren of Lfrael: And what is faid in this Pfalm of the
protection God vouchfafed to mount Sion, againtt the
affaults of the neighbouring nations, fhould convince
us that the church fhall always fubfift, in fpite of
all the attempts of the world and the devil. There
are two remarkable prophecies in this Pfalm: the firft .
is this, Zhou haft afcended on high, thou haft led capti-
wity captive, thou hafé received gifts for men. In the
other, the Holy Ghoft foretels, that kings, and the
moft diftant people, fhould come and worfhip the true
God. ‘The firft of thefe prophecies was accomplithed,
when our Lord afcended into heaven; as St. Pau
fhews in the fourth chapter of the Epiftle to the
Lphefians, where he quotes this prophecy, and applies
it to the afcenfion of Je/us Chrif?, and to the gifts he
beftowed on his church by his word and {pirit. And
the fecond was fulfilled when feveral nations were
converted by the preaching of the gofpel; but it will
be accomplithed after a more perfect manner in the
latter days: and this ought to be the fubjeét of our
prayers, our hopes, and our thank{yivings.
VOL. I, Nan PSALM
546 “PSALMS.
PSALM LXIX.
KING David, being overwhelmed with the violence’
of his afflictions, does three things in this Pfalm:
_I. He prays the Lord to have compaffion on him, and
to come to his affiftance ; and defcribes the extremity
he was reduced to, by the hatred and malice of his
enemies, II. He denounces the judgments of God
again{t them. III. He concludes this Pfalm with
praifes and thank{givings.
REFLECTIONS.
DAVID feems here in very great affliGion, and in
a condition almoft paft remedy. . This example teaches
us, that the children of God may fometimes be re-
duced to a very deplorable fiate ; and in. particular,
-be expofed to the hatred and contempt of the world,
becaufe of their zeal for the glory of God. But the
prayers and thank{yivings which David joins to his
complaints, fhew, that the faithful, in the midft of
their greateft diftrefs, ftill hope in God; that they call
upon him for aid and affiftance with fervency, humi-
lity and confidence ; and that not only after, but even:
before he delivers them, they praife him, and give |
‘him thanks, for the help they expeét to receive from
his goodnets. If David exprefies himfelf as if he
feemed to. defire the punifhment.of his enemies, we
muft confider that they are not properly imprecations
againft them; they are rather predictions than withes;
and therefore what he fays will by no means juttify
us in withing evil to any perfon whatfoever ; or to in-
tercede with God to take vengeance on thofe who in-
jure us. . Lafily, We are to oblerve, that David {peaks
an this Pfalm.as a type of Jefus Chrifi : here we fee
our Lord’s zeal for the glory of God; the contempt
to which he was expofed ; the gall and vinegar that was
offered to him on the crofs; the fatal end of Judas ; and
the obftinacy and rejection of the Jews. This appears
: | from
PSALM LXX, LXXI. 547
from the applicatiom which the Apoftles make in the
New Teftament of feveral paflages of this Pfalu,
PSALM LXX.
D4 VID being purfued by his enemies, prays the
Lord to come to his affiftance,
REFLECTIONS.
THIS Pfalm teaches us, that God comes to the
help of fuch as are unjuftly perfecuted ; that the ex-
peétation of the righteous in their afflictions, is never
vain; and that the deliverances he vouchfafes them,
give them and all good men reafon to rejoice, and ces
lebrate his goodnets.
PSALM LXXI.
ING. David compofed this Pfalm in his old age,
and probably at the time of the rebellion of his
fon Abfalom. He befeeches God to deliver him, and
to let him again experience the fame goodnefs which
he had felt the effeéts of from his youth. He com-
plains of the infults and cruelty of his enemies; and,
in full affurance that God. will prote& him, he is filled
with a holy joy, and vows to blefs him for ever.
REFLECTIONS.
WE may learn from hence, I. That thofe who
truft in God are never confounded ; and that they
may betake themfelves to him under all their wants,
with a perfect affurance of his help; but that this
confidence cannot be well-grounded, unlefy they have
the fame pious fentiments as David difcovers in this
Pfaluw. II. As this prince, for his comfort, and en-
couragement to praife God, called to mind the favours
he had received from him in time paft, fo fhould we
preferve the remembrance of the mercies God has
vouchfafed us from our youth, and through the whole
courfe of our lives. In this meditation we meet with
Nag ‘eccafions
$43” 1. PSALMS.
occafions of j joy and gratitude, and motives of com-
fort and confidence for the time to:come ; which is
more efpecially the duty of thofe perfons who, like
David, are in an advanced age. ILI. It is the duty
of thofe who have been expofed to great afflictions,
and whom God has happily delivered, to join with his’
holy prophet in admiring and celebrating the good-
ne{s of the Lord towards them, faying, O ‘God who is
like unto, thee 2 Thou which haf Jaewed me great and
fore tr oubles, haft quickened mé again, and brought me
again from the depths of the earth. Thus ought we;
who enjoy fu many mercies, and efpecially fpiritual
graces, to ble{s bis holy name in all things, and never
ceafe to publifh the wonders of ‘his love.
PSALM LXXIL
HIS Pfalm was compofed when Solomon was made
king.© In it! David prays God to give his fon Solo-
mon the wifdom and righteoufefs which was neceflary
for‘him, to enable him to eovern his people. We have
here likewife a defeription of the glory and extent of
Solomon's kingdom, and of the happinets his fubjects
would enjoy under him.
REFLECTIONS.
THERE are two things to be conddered on this
Pfalm : I. The prayers that David made for the prof- ©
perity of Solomon, teach us, that kings and people
ought to defire of God, .as a thing of the ereateft
confequence, |that he would grant to thofe that rule
over kingdoms, . juftice, wifdom,: clemency, and all
other virtues ‘that are neceflary for them; and that,
in order to fecure the bappineis and good government
of a people, it is not fuficient that they have a pow-
erful, prince; and live-in plenty, but juftice fhould: be
adminiftered among-them, the «wicked fhould: be pu-
nithed, : and the. righteous and: Innocent protected.
II. It is;to be obfetved, that mott of the things men-
tioned inthis .Pfalm, agree more perfeétly.to the king-
A el a) a dom
PSALM LXXIIL. 549.
- dom of our Lord than to that of Solomon ; fince Jefus
Chrift was to be that glorious king, who was to bring
the moft diftant people into fabjection, whofe king-
dom was to laft to the end of the world, and under
whofe government men were to enjoy a complete hap-
pinets, and, be filled with the choicet’ bleflings of hea-
ven. We have therefore in this: Pfalm the defcription
of our, own. happinels, which fhould) put) into. our
mouths the praifes with which David »concludes. this
fong: Bleffed be the Lord Ged, the God of Lfrael, who
only doth wondrous things. And bleffed be his glorious
name for ever: And let the whole earth be filled with
his glory ;, Amen and Amen. .
This concludes the Second Book of PsaLms.
wo 4S
PSALM LXXIII.
SAPH reprefents in this Pfalm, that feeing the
protperity of the wicked, and the fad condition of
good men, he had been very much ftaggered by the
temptation ; but that after he had confidered the ways
of the Lord, he difcovered that the profperity of the
wicked leads them to eternal mifery; from whence he
concludes, that all his happinefs confifted in cleaving
to the Lord. only. This Pfalm ought to be carefully
confidered for the inftruétions and pious fentiments
contained in it. . |
REFLECTIONS,
THIS Pfalm teaches us how we ought to judge of
the profperity of the wicked, and afflictions of the
righteous. We ought never to believe that wicked
men, who live in mirth and plenty in this world, and
who enjoy all their withes, are truly, happy, or that
_ the righteous, becaufe they are afflicted, ferve God in
vain. A/aph bas taught, us, .that to refift this tempta-
tion, which is a very dangerous one, we mult meditate
upon the word of God, and. the ways of Providence ;
that then we, fhall find, that the felicity of worldly
: men
550. PSALMS. :
‘men is vain and of fhort duration; and that they are
fet in flippery places, from whence they fall fuddenly.
If we add to thefe confiderations what the Gofpel has.
revealed concerning the condition of good and bad
men after this life, we fhall never be ftaggéred, either
at the profperous flourifhing fiate of the ungodly, or
the fufferings of the righteous, and inftead of being
tempted to forfake the fear of the Lord, we fhall
cleave to him more and more, by a lively’ faith, and
by fuch fentiments of love and confidence, as Afaph
exprefies, when he fays, Lam continually with thee ;
thou haft holden me by my right hand; thou fhalt guide
me by thy counfel, and afterwards receive me to glory.
Whom have I in heaven but thee ? And there is none
upon earth that I defire befides thee. It is good for
me to draw near to God.
PSALM LXXIV.
[N this Pfalm, which was compofed upon occation
of the deftruétion of the temple of Jeru/falem, the
church of the Jews does two things: I. It {peaks of
the deftruétion and burning of the temple, and the
melancholy ftate which it was reduced to in its cap-
tivity, being deprived of the tokens of the covenant
of God, and of his favour. II. That church implores
the affiftance of the Almighty, and is comforted with
the confideration of the deliverances he had formeriy
granted to his people, and the proofs he gives of bis
omnipotence in the order of the world, and the gene-
ra] courfe of nature.
REFLECTIONS.
THIS Pfalm engages us to make thefe four prin-
cipal refle€tions: I. That the church has been in all
ages expoied to perfecution; and therefore we ought
not to wonder, if the Chriftian church has been, and
{till is, fometimes perfecuted. II. That as God, to
punifh the Jews for their abufe of his fervice, had fuf-
fered their temple to be burnt, and them to be led mto
captivity
PSALM LXXY., 55)
captivity by idolators; for the fame reafons he has
often delivered his church into the hands of perfecu-
tors, and deprived nations of the benefit of his word,
and removed their candleftick ; but when he thus af-
fli&s his church, his defign is to chaftife it, to try it,
and to purify it. IIL. The third refle¢tion is, that
when God appears the moft proyoked with his people,
he does not quite forfake them, but always remembers
his covenant, and delivers them at laft by his power
and goodnefs. ‘Thus it has always happened, as the
Jews particularly experienced, when God delivered
them from the Babyloni/h captivity, and they rebuilt
the temple of Jeru/alem, the deftruétion of which is
lamented in this Pfalm. Laftly, As the prophet was
grieved for the defolation of the temple, and the cala-
mities of the Jews, and moft devoutly prayed for their
reftoration, fo Chriftians ought to be fenfibly af-
feted with the misfortunes of the church, and to pray
continually for its deliverance and profperity.
PSALM LXAXY.
HE author of this Pfalm, which is probably David,
praifes God, that after divers troubles he had
eftablifhed him in his kingdom; and he vows to go-
vern it righteoufly, and to fupprefs the wicked; he
fhews likewife, that it is God who difpofes all things,
who raifes fome, and abafes others, and who, as judge
of the world, punifhes the wicked, and protects good
men,
REFLECTIONS.
THE inftru&ions we meet with in this Pfalm are;
I. That itis God who eftablifhes and ftrengthens
kings, and gives peace to their dominions. II. That
it is the duty of kings and princes, and in general of
all magiftrates, to exercife juftice, to reftrain the wicked
and the proud, and to protect the innocent. IIL. That
we muft not be lifted up in profperity, nor make an ill
ufe of power. IV, That the exaltation and abafement
of
552 Pee
of men Been from God, who i his Browdenes
governs the world with wifdon and. juftice. And
lafily, that God referves a juft and fevere punifhment
for the wicked, but that he always hee ntti of his
| co to good men.
Al t
ie!
PSALM IXXYL. ania:
HIS is a fong of thankfgiving fo Salasat eek vic-
tory that God had vouchiafed his people’; and an
exhortation to acknowledge the rT and. panty
of God. vee tt Te
yp Gd Sig mot ai
“REFLECTIONS. © at ett ad
IN this Pfalm we have a iabiltded defeription
of the power which God difplayed in behalf of his
people J/rael, when they wére affaulted by powerful
and formidable enemies. From whence we may con-
clude, that as God is always the fame, he will do for
his church as he has always done; and therefore, that
we need not fear either the wrath or power of men.
All true believers may have the fame confidence in the
divine love and proteétion; which fhould engage us
to pay our vows and fervices to the great God, and to
revere his infinite power, as the prophet does here ex-
hort us,
PSALM LXXVII.
I. "THE Pfalmift here defcribes the greatnefs of his
afflictions, and the confli¢ts he had endured in
himfelf, being even afraid that God had rejeéted him —
for ever. Il. He reprefents likewife, how he was
comforted in that condition by meditating upon the
mercy. of the Lord, upon his promifes, and upon the
wonders he had formerly wrought for the people of
Lrael,
REFLEC-
_~
PSALM, LXXVIII. 553
' * heal nu Sees REFLECTIONS.
THERE. are two things to be confidered in this
Pfalm, which are particularly adapted to perfons in
affiétion. I. The fighs and complaints of the pro-
phet thew, that perfous who are otherwife acceptable
to God are fometimes. in extrewe anguith, and have
great confliéts in themfelves, and are deprived of the
aétual fenfe of God's grace to fuch a degree, that God
feems to have forfaken them, and withdrawn his love
from. them... Il. Thofe who pals, through fuch trials
may learn from hence, that the way not to fink ander
their grief, is to meditate on God’s infinite merey, the
firmnets of his covenant, and the marks he has given, —
at divers times, of his love and proteétion to his peo-
ple, and to all his faithful fervanis. But Chriftians
have {till greater motives of coistort, when they reflect
upon God's love manitefted in Chrifé Jefus, and all
that our great Redeemer has fuffered in body and foul
for our redemption, and to bring about our reconci-
Jiation with God.
PSALM LXXVIII.
HIS hifiorical Pfalm is an abridgment of the hif-
tory of the children of Z/rae/, and of the favours
which God had granted to that people; of their va-
rious fins, and of the punifhments infli€ted upoa them
by God; and in particular, of what befel them when
they were conquered, and the ark of the covenant was
taken by the Philiftines, in the time of Hd the hich
prieft. ‘This hiftory begins at the departure out of
Legypt, and reaches to “the reign of king David ; et
which time, the ark, which had ‘been betore at S/.loh,
and then at Kirjathjearim, was brought to Jerusalem,
when the fervice of God was afterwards eftablifhcd.
REFLECTIONS.
THERE, are four things efpecially to be remarked
in the hiitory of the J/raedites, which we here have an
abridg-
$54 — ~ PSALMS.
abridgment of. I. God’s kindnefs to that nation, and’
the miracles he had wrought for them in Egypt, in the
wildernefs, and in the land of Canaan. Il. The in-
gratitude of the J/raelites, their frequent murmurings
againft God, and their infenfibility under his chaftife
ments and long fuffering. III. The punifhment which
God infliéted on them for their rebellion and infidelity,
giving them up into the hands of their enemies; and
in particular of the Philiflines, who conquered them
and took the ark of the covenant. IV. The deliverance
which God vouchfafed the J/raelites ; punifhing the
Philiftines, bringing the ark back into the land of
Ffrael, and fome time after fettling David on the throne.
This Pfalm, which was written for the inftruGtion of
the J/raelites, fhould likewife ferve for ours, and may
teach us, 1. That we ought carefully to preferve the
remembrance of God’s mercies; and that it is the
duty of parents to teach them to their children and
their pofterity. 2. That the mercies of God engage
us to love and fear him; and that if the Jews became
guilty before God, by their fins and frequent rebel-
lions, our ingratitude would. be ftill more heinous, if,
after all that God has done for us, we fhould prove
faithlefs. 3. The judgments which fell upon the Jews,
inform us, that God cannot leave thofe fins unpu-
nifhed, which are committed by perfons who have re- -
ceived great favours from him ; and that if we imitate |
the Jews in their rebellion, we have reafon to expect
the moft dreadful effeéts of God’s wrath and ven-
eance. , Laftly, The judgments of God upon the
enemies of his people, and the favours he bettowed
on them, after he had afflicted them, fhould convince
us, that God cannot negle& to promote his own
glory, and will for ever be the fupport and defender of
his church.
PSALM LXXIX.
"THE Jews complain in this Pfalm, that the ido-~
lators had deftroyed the city and temple of Jeru-
| falem 3
PSALM LXXX. 555
~ falem; and befeech God to be reconciled with his
people, and to punifh the blafphemies and cruelties of
their enemies,
REFLECTIONS.
WE are here to confider, I. The deplorable ftate
the Jews were reduced to, when God delivered their
city and temple to the fury of the Babylonians. ‘This
affliéted people acknowledge, that their fins had pro-
voked the wrath of God. To the fame caufe we may
afcribe the evils and calamities, with which God vifits
men, and particularly his church ; and we have here
a memorable inftance to prove that God does not
fpare thofe who are received into covenant with him,
when they break it; and that he punifhes them fome-
times with great feverity. II. This Pfalm teaches us
likewife, that when the church is perfecuted, we fhould
implore the mercy of God in its behalf, and endea-
vour to turn away his wrath by our repentance. IMI.
As the Jews hoped God would take vengeance for his
fervants blood, and would deliver them for the glory
of his name, lett the idolators thould infult and blaf-
pheme, we ought firmly to believe, that God is en-
gaged by his own glory to fet bounds to the malice of
perfecutors, and in general to reftrain the malice of
the ungodly, and thofe who provoke him.
PSALM LXXX.
THE J/raelites reprefent the extreme defolation they
were reduced to; they intreat the Lord to come to
their deliverance, and to remember the covenant he
had made with his people; and they promife to turn
unto hin, and to blefs his holy name,
REFLECTIONS,
THERE are thefe three things to be obferved in
this Pfalm, I. The firft is, that if the J Jraelites, who
were the people of God, the theep of his pafture, and
the yineyard which he himfelf had planted, and cul-
| tivated
556 Ay PSALMS.
tivated with, particular, care,, was. ecuaba to fo joa
rible a defolation as is here defcribed, the fufferings of
the Chriftian church fhould not furprize us, e{pecially
fince Jefus Chrift has foretold it fhould be perfecuted,
II. The next refleétion is) that in a time of calamity.
and fuffering we. mutt : apply, to, God to. be rettored to
his favour ; ‘and that the true way to put a {top to his
wrath is, to be converted, and never. more to depart
from-him... Laftly, Whut.is faid in this Pfalm,, may
be applied to the havock which wickedne(s and im-
piety ufually make in the church, when it enjoys
peace and temporal prolperity; and believers have
not leis reafon to befeech God to fanétify and defend
it againft its fpiritual enemies, than to pray that he
would fecure it againft, perfecutors, who feek to de-
firoy it. 3
PSALM LXXXI.
Hs Pfalm was defigned asa Pfalm of praife to
God in the feafts which the Jews kept, the firtt
day of every month. God {peaks to his people, and
reproaches them, that notwithftanding be had blefied
them, and given them his law, they were fallen into
rebellion. ‘The Lord tettifies his earneft defire that
this people fhould obey him; to the end that he might
fhower down his blefiings upon them.
REFLECTIONS.
I. THIS Pfalm fhould excite us to praife God, and
to pay him our homage in a moft zealous and folemn
manner. This duty “does not lefs concern Chriftians
than the Jews; and if God ‘beftowed confiderable
favours on the Jews, by bringing them out of Leypt,
and giving them his law, he has done incomparably
gr eater things for us, in redeeming us by Jefus Chrift —
his. fon, and giving us the knowledge of his Gofpei.
Il. God here declares, in the moft clear and exprefs
mannér, that he is always difpofed to load mea with
his favours; that he offers them his gy ace ; se he
clires
PSALM LXXXII, LXX XIII 557
defires nothing but. their: welfare and falvation ; and
that if men are miferable, it is only becaufe they will
not hear his voice but wilfully harden their hearts.
What God fays in this Pfalm, teaches us likewife, that
when men refule to hearken to him, and choofe to
follow ‘their own inclinations rather than obey him,
'_ he gives thei up to their own hardinels, and deprives
them of the éffeéts of hislove. ,
| ee POALM UXXKXIT Te ie
HIS. is. a grave remonfirance, addrefied to magi-
. firates and jadges. ‘The prophet reprefents to them,
that God was in the midft of them, and exhorts them
to exercile juftice with, uprigbtnefs, and «tells them,
that though they were in authority, they were bat
mortal men; and that God; who was the judge of
the world, would judge them, and render to them
accerding to their works." | |
REFLECTIONS.
JUDGES, magiftrates, and all that are in autho-
rity, ought to improve by the fubjeét of this Pfalm ;
and remember, that God having eftablifhed them for
the adminiftration of juitice, is prefent at their judg-
ments; that it is therefore their daty to do right to
every one, without reipeéct of perfons; and above all,
_ to protect the weak and innocent when opprefied.
For which reafon, they ought to remember, that al-
though they are fet above others, yet they mutt die
one day like all the reft of mankind, and that then
they fhall appear before the Supreme Judge, to give
an account of their aétions. |
PSALM LXXXIL
EVERAL of the neighbouring nations being
gathered together to make war againft the J/raelites,
the prophet entreats the Lord to dctiroy thole nations,
as he had formerly deftroyed the kings that affaulted
the children of Zfrael. ~~ '
. REFLEC-
558 _. PSALMS.
REFLECTIONS.
THE contents of this Pfalm engage us to confide,
1. That as God formerly permitted the people border-
ing upon the L/raelites to unite themfelves againft
them, he fuffers alfo, for wife and juft reafons, .that
his church at fome times fhould be expofed to the
affaults of a great number of powerful and formidable
enemies ; and that the juft fhouid be expofed to the
contradiction and malice of the world. II. That God,
by his infinite power, has always defeated the con-
trivances of thofe who feek the ruin of his chureh;
and that all the united ftrength of men can prevail
nothing againft it, nor againft thofe whom he loves,
and favours with his protettion. ie
PSALM LXXXIV.
‘THE prophet being removed from the tabernacle,
fervently defires to come near it; he celebrates
with devout tranfports the happinefs of thofe that
could go into it at all times, and declares he would
prefer that happinefs before all the advantages of the
world. It is probable king David offered up this
prayer to God when his fon 4b/alom’s rebellion obliged
him to depart from Jeru/falem.
REFLECTIONS.
WHAT is chiefly to be confidered here is, the
tender and fincere regard which the faithful bear to
the fervice of God. The fervent regard that David -
here expreffes for the tabernacle, and for the altar of
God, teaches us, that there is nothing we ought te
with with fo much earneftnefs, as to ferve God, and
to praife him ; that this is the greateft happinefs and
comfort we can enjoy in this life; that it is an ad-
vantage preferable to all the riches and glories of the
world, fince the Lord will give grace and glory; and
will withhold no good thing from them that walk up-
rightly. Laftly, We are to make this reflection ee
this
PSALM LXXXV, LXXXVI. . 359
this Pfalm ; that if the children of God thus defire to
praife him, and to ferve him in this world, they afpire,
with ftill greater ardour, to fee his face in heaven,
and to praife him for ever in the affembly.
‘PSALM LXKXV.
ITHE Tfraelites having been delivered from fome
great calamity, return thanks to God for being
reconciled to them, pray him to compleat their re-
{toration, promife inviolable fidelity, and hope that
he will fhower down his bleffings upon them,
REFLECTIONS.
IN this Pfalm we have two principal inftru@tions,
I. That God makes men, and fometimes his own
people and his church, feel the effe€ts of his wrath
for the punifhment of their fins; and that the end,
which he propofes by it is, to recover men from their |
errors. II. That when he fees men humbled, he is
reconciled with them, and is always ready to deliver
them that fear him, and to beftow on them his choiceft
bleffings, both temporal and {piritual.
PSALM LXXXVI._
D4 VID, in great affliction, with fervent zeal and
_"~ firm confidence, calls upon the Lord; begs of
him, above all things, grace to know and fear him,
and to walk in his ways; and befeeches him to deliver
him from his enemies, according to his mercy and
promifes.
REFLECTIONS.
THIS prayer, and the example of king David,
fhould excite and encourage thofe who are in affliction
and diftrefs to call upon God for help, with profound
humility, and firm confidence in his mercy and power;
befeeching him, not only te deliver them from the
evils
S
560 V2 PSAEMS.
évils which prefs fore upon them, but, above all, to
give them grace to pleafe and obey him, as David did
in this prayer: Zeach me thy way, O Lord; T witl
walk in thy truth : Unite my heart to fear. thy name.
We ought likewife, in our troubles, to meditate upon
God’s infinite goodnefs, and confider, that he is full
of compafion, and gracious, long-fuffering, and plen-
teous in mercy and truth, and always ready to give
tokens of his favour to thofe that ferve him. This
will fapport us under all our trials, fill us with joy and
confolation, and afford us, even in the midft of
trouble, reafon to praife and blefs him. |
PSALM LXXXVIL
‘THE prophet defcribes the glory of Jeru/aiem, and
of Sion, and foretels, that all the nations fhould
admire the happinefs of that city, and of the PegRss of
God, and defire to be partakers of it.
REFLECTIONS.
THIS Pfalm, which defcribes the glory of the It
raelites, is ftill better fuited to the Chriftian church.
The Holy Ghoft foretels therein, that the pagans, and
the moft diftant nations, fhould be one day admitted
into the divine covenant, and numbered among the
worfhippers of the true God: This is our happinefs,
through the coming of our Lord Jefus Chrift ; and for
this we ought to return continual thanks to God.
PSALM LXXXVIII.
He prophet, who compofed this Pfalm, feems to
be in the deepeft affliction, and almoft deprived of
all confolation. He reprefents therein the violence
and the continuance of his fofferings, and the terrors _
which .difeompoted his mind; and complains, that
God did not hear him, though he called upon him .
with great tery ency.,
iy’ ee REFLEC
PSALM LXXXIX, 561k
REFLECTIONS.
THE reading and meditating on this Pfalm is very
proper for the comfort and inftru€tion of thofe that
are overwhelmed with deep forrow. ‘The condition of
the prophet, who {peaks here, may convince them
that the faints have undergone the like trials; that
they have been, as it were, forfaken and deprived of
all comfort, fo that for a confiderable time, God
feemed to purfue them in -his wrath, and fcourge them
feverely. Wherefore, thofe that fear God thould not
lofe courage when they are expofed to outward afflic-
tions, and even inwardly troubled for want of com-
fort, and.by the terrors they feel in their foul. But
they ought to reprefent to God their fad condition,
wait with patience for his confolation, and remember
likewile, that anguifh.of fpirit does not hinder God
from beholding them in his merey.. This we,are more
certainly afflured of, by the terrors which our,Lord felt
in his foul at the time of his paffion, than by the ex-
ample of the prophet, who {peaks in this Pfalm.
PSALM LXXXIX..
HIS Pfalm was compofed at a time when the
people of God were in affliction and calamity. The
prophet here defcribes the majetty, power, and good-
nefs of the Lord; which appeared in delivering the
children of J/rael, when he brought them out of
Egypt ; and in the covenant he made with David,
promifing to eftablifh his throne to himfelf and his
pofterity. He next reprefents, that, notwithftanding
thefe promifes, the kingdom of Judah was’ at that
time in great defolation, being defpoiled of its glory,
and delivered into the hands of its enemies; and im-
plores the compaffion of the:'Lord. © =
:
REFLECTIONS.
I. THE reading of this »Pfalmthould animate us
with.an holy zeal to declare the loving kinduefs of the
VOL Ie O° ; . Lord,
56% PSALMS,
Lord, his power and faithfulnefs, which appear in the
creation and government of the world, and in the
wonders he has done, not only for the children of -
Tfrael, but alfo in behalf of the Chriftian. church.
If. We are to obferve in this Pialm, that nations are
perfectly happy wher God favours them with his
wholejome pretence. and is himfelf their buckler, their
ftrength, and their glory. Jil. What is here faid of ©
the promifes made to David and his pofterity, and the
deplorable condition which the defcendants of that
prince were reduced to, fhews, that God proteéts
kings and nations whilft they continue faithful to
him; but when they break. his covenant, he with-
Yiraws: his proteciion from them; that, neverthelefs
he does not forfake them entirely, and chaftifes them
only for their converfion, and to bring them to him-
felf. IV. We muft remember, that the covenant,
which God had made with David. and the promifes,
with which he had engaged to eftablith his throne and
his pofterity for ever, related to the Methah; and that
it was verified in the kingdom of our Lord Sefus Chrift,
which will fubfift to’ all eter nity. Lafily, Under all
our affliGions, whether general or particular, we ought,
with the prophet, humbly to entreat the Lord to afiitt
us,, to remember his covenant, and to confider our”
unworthinels, fince we are only weak and mortal
creatures before him, and have nothing to expect but
from his power and goodnels,
Here ends the T. hird Book of Psaums.
PSALM XC.
yor the right underftanding of this Pfalm, it is
neceflary ‘to obferve, that when the children of
Hfrael were in the wildernefs, God, provoked with |
their murmuring and infidelity, declared, that all thofe
who came out of Exypt above the age of twenty years,
hould:die in the wildernefs within the {pace of forty
years, and fhould not enter into the land of Canaan,
A
as
a
ied
7
PSALM XC. 503
4s appears from the fourteenth chapter of Numbers.
It was upon that occafion, and at the time when
abundance of the people died, that Mo/es made this
prayer to God. In it he defcribes the vanity and
mileries of human life ; acknowledges that the fins of
the J/raelites had kindled the wrath of God againf
them, and made their days be fo much fhortened, and
was the reafon why thofe who came out of Egypt in
their full {(frength, waxed net old. He befeeches God
to give his people grace to make a good ufe-of his cor
rections, and ferioufly confider the vanities of this life.
Laftly, he begs God to return with his favour, and |
prays him to be reconciled with his people.
REFLECTIONS.
THIS Pfalm prefents us with feveral very wholefome
inftruGtions. I, We here learn, that God; who is the
Creator of the world, and has giyen men life, makes
them, when he pleafes, return to duft; that life is
fhort, and is foon paffed away, and is moreover at-
tended with many troubles and afflictions. If, We
are to confider, that as the rebellion of the L/raelites
expofed them to the wrath of God, and to death ia
the wildernefs, fo the miferies of this life, and death
itfelf, are the confequences of fin; but, to the chil-
dren of God, death is an effeét of his love, and a
means which he makes ufe of to procure their happi-
-nefs. III. Mofes teaches us, that the ufe we ought
to make of our knowledge of the fhortnefs of this
life, is to learn from thence to become wife, and fear
God, and by prayer to apply to him, that whilft we
remainin this world, he would be pleafed always to
grant us his grace, and make us at all times feel the
effects of his bounty, that we'may pafs this life in
peace and happinefs. —Laftly, The confideration of
the vanities of the preient life, fhould raife our thoughts
to the expectation of a better, and make us a(pire
after that immortality which is prepared for us in the
heavens, and has been purchated for us by Jefus Chriff
our Lord,
aga 293 PSALM
664 ; ‘PSALMS.
| PSALM XCI.
THIS Pfalm i an excellent defcription of thie pro-.
tection with which God favours thofe who fear
‘him, and traf in him, and of the bleffings which the
peltows upon thein:
REFLECTIONS.
WE may ‘ee in this Pfalin how happy thofe are that
truft in ‘God, and draw near to him. ‘Vhe prophet
affures us, that God ‘covers them with his’ protection ;
that being near God, they are in 'fafety, and in time
of trouble fear Ho évil. ‘God commands ‘his‘angels to
keep them from all dangers ; he Joves them tenderly ; !
he preferves them from every thing that might burt
‘them, delivers thein when they call upon him in their
‘dilirefs, and heaps upon them all kinds of bleffings.
‘Thefe glorious privileges and excellent. promifes are
‘very proper to comfort and encourage all fuch as fear
‘God, and to fill them with un{peakable j joy, and un-
fhaken confidence. They likewife teach us, that if
‘we defire to enjoy real and folid happinefs, we muffs
“wean ora es from the world, feek all our happinels
‘In God alone, and ftudy only, and above all things
‘to pleafe him.
PSALM XCIL.
HIS Pfalm ‘was to be recited wpon the fabbath-
day.. ‘The prophet herein celebrates, with great
zeal and holy joy, the marvellous works of God ; above
eall, he admires’ tire’ wife condu&of Providence towards
othe wicked, ‘and towards:good-men. “He :thews, «that
if the wicked profper for a while, ‘theyeare rooted out
“at the laft; whereas God crowns the righteous ‘with
all manner Web He
REFLECTIONS.
SINCE we learn, from the firlt words of this Pritm,
, that if 18 a dais thing to gtve thanks unto the Lord,
and
- PSALM. XCUIL 565
and to declare his gaodnefs and faithfulnefs day and
night ; we ouglit all of us to be animated with a holy
zeal, to the diligent, chearful, and earneft difchargé
of a duty fo juft and fo agreeable. ‘his we fhall have
a powerful motive to, if we apply ourfelves to the con-
fideration of the works of God, which are great and
marvellous; and, above all, if we attend to the ways
of Providence, and the conduét of the Almighty to-
wards good and bad men. It fometimes bappens that
wicked and worldly men flourifh, and are happy, but
their potterity pafleth away like the grafs; God de-
ftroys them, and roots them out utterly. On the~
contrary, he bleffes the righteous, fecures their hap-
-pine(s, and makes them profper and flournth and bear
fruit, even unto their old age, and to be in this world
examples of his mercy and faithfulnefs. This doc-
trine, which is of the greateft importance, affords us
extraordinary motives to praife the wife providence of -
God, and to celebrate his juftice, and addié& ourfelves
continually to purity and innocence ; that we may par-
take of thofe excellent bleffings, with which God
promifes to reward the piety of thofe who fear him,
and truft in him. | Me Nae
PSALM XCIII.
[N this Pfatm the prophet celebrates the greatnefs of
God, and the fovereign power by which he rules
over all things, and particularly over his people.
REFLECTIONS.» |
THIS Pfalm teaches us, that God rules with glory
and magnificence over all the world; that his throre
is eftablifhed in righteoutnefs ; that his power infinitely
exceeds that of all created beings: from whence we
are to conclude, that he will reign for ever, for the -
good and advantage of his people, and of all thole
who ferve him, and fubmit themielyes to him.
PSALM
cee PSALAL
PSALM XCIV.
I. ]N this prayer, the children of J/rael reprefent to
~ God the tad condition they were reduced to by
the cruelay of their enemies, whofe infolence, impiety,
and blafphemies they defcribe. IL The prophet ne+
verthelefs adores the wifdom and goodnefs of God, in
the correGiions wherewith he vifits men; and foretels
the deliverance of the righteous, and the defiruétion of
the wicked,
we REFLECTIONS. |
WHAT here commands our attention is, I. The
_-defeription he gives us of the wicked and ungodly.
He reprefents them as cruel and unjuft; and at tae
fame time, as impious wretéhes, who infult the Deity
with their blafpheuries, faying, at the very time they
“are committing their crimes, that God does not fee
“them, nor will, punifh them. This is the highett
‘pitch of wickednefs, to. add impiety to fin, and not to
fear God when.we offend bim. If. We learn from
this Plalm, that good’ men abhor thefe impious fenti-
ments. and are firmly perfuaded that God, who has
formed and created men, knows all their a@tions, all.
their words, and all their thoughts, and that he will
be their judge. III. Another inftruétion we here re-
ceive, regards the ufefulncfs of God's correétions,
which is expreffed in thefe words: Blejfed is the man
whom thou chafieneft, O Lord, and teacheft him out of
thy law.” "Vie laft refle€tion is, that God will never
forfake his people, and his inberitance ; that he is the
defender of the faithful; that he is the joy of thett
fouls tn the midft of their troubles; and that he {fup-
_ ports them againft thofe who perfecute them, and {cok
to deftroy them, |
PSALM XCV.
Tis Pfalm has two’ parts. In the firft, the
“.. Pfalmift invites the Z/raelites to praife God, and
10
PSALM XCVI. 567
to adore his majetty. In the fecond he exhorts them
to obey the voice of God, and not to imitate the
hardne(s of their fathers, whofe rebellions in the wil-
dernefs were the caufe of their being excluded from
the land of Canaan. :
REFLECTIONS,
THIS Pfalm engages us to two duties. The firft
is, to render to God, with an holy joy and ferveney,
the adorations and praifes which belong to him, on
account of -his power and maje{ty; but above all. be-
caufe he is our God, and we have the happinefs to be
his people. The fecond duty is, ‘To improve the ex-
hortations which David addreffes to the L/rgelites, not
to harden their hearts as their fathers had done.
Thefe words, 70-day, if you will hear his voice, harden
not your hearts: and thofe, I have fworn in my wrath
that they fhall not enter into my refé; do concern
Chriftians as well as the Jews; as the author o} the
Epiftle to the Hebrews, in the third and fourth chap-
ters, obferves, where he bids us take heed, left by
hardnefs of heart, and rebellion agamit the gofpel, we
fhould be deprived of eternal reft, as the rebellious
Ifraelites were excluded from the land of Canaan for
their incredulity.
PSALM XCVI.
THIS Pfalm invites the [/raeli¢es, and all people, to
blefs the Lord, to call upon him, and worthip bim,
as the only true God; to celebrate his power, and
fubmit with joy to his government.
REFLECTIONS.
T. WHEN the prophet, in this Pfalm, exhorted all
the nations of the earth to fing praifes unto God. and
to come and worthip in his temple; they were not th
a condition to difcharge this duty, becauie they were
engaged in ignorance and idolatry, ‘Therefore thefe
exhore
568 . PSALMS.
exhortations are peculiarly applicable to the times of,
the Gofpel, and deferibe the zeal which fhould infpire.
us, and the joy which good men fhould expre{s, when
they refleét, that the feveral nations of the earth are
enlightened with the knowledge of the true God, and
of his fon Jefus Chrifé.. Thete g great privileges, which
we are partakers of, engage us to praife the Lord
without ceafing, and publith abroad the deliverance
he has vouchfafed us, and the marvellous things he
has done for our fakes ; to worfhip him with fear, hu-
mility, and joy; and, ‘above all, to prefent him the
oblation he requires of us, which isto offer him our
heart, and fhew by our obedience that the Lord does
- truly reign over us; and that we make ai! our happi-
nefs, and all our glory, confit 1 in belonging to him.
PSALM XCVII.
THE fubjeét of this Pfalm is the fame as of the fore-
going, It is an exhortation to celebrate the ma-
jetty and omnipotence of God, and the glory of his
kingdom, and to rejoice in the advantages which: the
eftablifhment of this kingdom procures to thote whe
fubmit to it.
REFLECTIONS.
THIS Pfalm is not fo much a defcription of God’s
dominion over the Jews, asa prophecy of the eftablith-
ment of the kingdom of Jefus Chrifé over all nations,
‘and the deftruction of idolatry and impiety. ‘Lhe
Holy Spirit here deferibes the effé&s which the coming
of that kingdom would produce, and the joy which
the faithful would feel when it fhould be manifefted ;
wherefore it principally concerns us to improve thofe
affections of zeal and devotion which are manifeft in
this divine fong. We here learn, that the beft way of
praifing God, and the true char aéter of his worthippers,
is to love him, to hate evil, and to rejoice in him con-
tinually. Laftly, We here fee, that God crowns with
glory and happinefs thofe that fear him, which is con-
tained
ares ee
PSALM XCVITIy XCIX., 569.
tained in thefe excellent promites; Zhe Lord pre-
ferveth the fouls of his faints, and delivers them out of
the hand of the wicked: Light is fown for the righte-
ous, and gladnefs for the upright in heart: Rejoice in,
the Lord, ye righteous, dnd give thanks ai the remem-
brance of his hotlines.
PSALM XCVIILI.
His is an exhortation to praife God for the re-
demption he was to fend his people, and to rejoice
in the coming of his kingdom. :
REFLECTIONS.
THIS Pfalm regards Chriftians rather than the
Jews; as it is only fince the coming of Jefus Chrijt,
that we can properly fay, that God has fulfilled his
promifes, and hath remembered his mercy and his truth;
and that a// the ends of the earth have feen the falcation
of our God. It is now, therefore, that men fhould
fing unto the Lord a new jong: Now ought bis glory
to be celebrated by all nations and in all piaces of
the world, with holy tran{ports of joy. Now, fince we
live in thefe happy times, when God reigns over us,
and know that he is to judge the world in nghteouf-
ne{fs, we ought to fubmit to him with humility and
obedience, and anfwer the valuable favour he has bee
ftowed on us, in delivering us from the power of darks
nefs, and tranflating us into the kingdom of his dear
Son.
PSALM XCIX.
HIS Pfalm was defigned to celebrate the majefty
ot God, and the glory of ‘his kingdom. It like
wife mentions the mercies God had fthewn the Z/raelites
in the time of Moj/es, daron, and Samuel, and upon
divers other occafions, |
REFLEC
870 PSALMS.
REFLECTIONS.
1 HERE we learn, that it is the daty of thofe whe
have the happinefs to know God, and to be the fub-
_, je€ts of his kingdom, <to.fear him, to reverence his
majefty, to. worthip him with the profoundeft humility,
and without ceafing to celebrate his name, which is
great, terrible, and holy. II. We fee in this Pfalm,
that God did ‘scab deliver the J/raelites, when
Mofés, Aaron, aad Samuel, called upon him; and that.
he alfo took vengeance on them for their fins, when.
they offended him. This fhews, that as God is alw ays
good, he is alfo juft, and has fometimes made them ieel
the marks of his mercy, and fometimes of his wrath,
to engage them to love aad fear him.
ee Raion
Abt people are here exhorted to worfhip God, to
praife him as their Creator, and to celebrate his
goodnefs and truth.
REFLECTIONS.
THERE are three refle@ions to be made on this
Pfalm: I. That we cught to pray, that all nations of
the world may worthip the Lord, and glorily bis name;
and that to this end God would make himfelf known
unto them, and give them the knowledge of his fon
Jefus Chrift. Il. That if we defire to fetve God in an
acceptable manner, we ‘mu{i not do it by reftraint,
or with our lips only, but hearuly, and with a holy
joy. Alf. That in order to excite us to this duty, we
muft confider, that God is our Creator; that we aré
his people, and the sheep of his paflure ; and that he
heaps his favours upon us, not only of nature, but.
elpecially of grace, and gives his church tokens of his
goodnels and mercy. at
PSALM
PSALM CI, Cit. S71
PSALM Cl.
By VID makes a vow to covert his people righte-
oufly, and chiefly to punifh and drive the wicked
from him, and to thew favour to are men.
REFLECTIONS:
IN this Pfalm we fee what are the duties and fenti-
ments of good princes and-good magiftrates, and how
they ought to conduét themfelves in the government
of their ftates. I. They ought to walk in uprightnefs,
to abhor evil, and to apply themfelves to govern their
speopie with juftice. II, It is their duty to punith the
wicked and the ungodly; to drive them from proud
men. flanderers, deceivers, and flatterers ; and, on the
contrary, to make much of upright and fincere men,
proteéting them, and employing them in their fervice.
Perfons in authority ought to meditate upon this
Pialm for their inftru@ion; and we ought all of us to
pray to God that he would infpire thofe who govern
the people with thefe fentiments ; fince upon that de-
pends the-happinets and tranquillity of the public, and
the promoting of the glory of God.
PSALM CIL
HIS is a prayer of the captive Jews, in which they
reprefent to God the defolation of Jerufalem, and
their deplorable ftate, and befeech him to refiore them.
They likewife here exprefs their truft in God, and
_their hope that he, who is always the ‘fame, ope un-
changeable in his promites as well as in his effence,
would reinftate them in fuch a manner, that all na-
tions fhould admire the happinefs and wlory of Sion ;
and that the potterity of the Jews might blefs the
Lord for ever.
REFLECTIONS.
THERE are two things chiefly to be confidered in
this Pfalm: Firft, The fad condition of the captive
Jews,
574 TU OPSALMS.
Jews, and their extreme affli&ion; and fecondly,
their hope in God. ‘Therefore the reading of this
Pfalm furnifhes us with thele two inftru¢tions: I. That
the children of God have a tender affeGiion tor the
church, and that there is nothing which more deeply
concerns them than to fee it expoled to fufferings.
But if the faithful are affiicted when the church is per-
fecuted, they are not leis affli€ted to fee the deplorable
ftate it is often reduced towwhen it enjoys peace and
profperity. If. As the ancient Jews firmly trufted:
that God would arife and take pity upon Sion, and
réftore it to its glorious ftate; and that he would by
delivering the Jews from their captivity, manileft his
glory to all the kings and nations of the earth; we
ought not to doubt but God will do the fame thing,
and even after a more illuftrious manner, in favour of
the Chriftian church; and that the time is coming,
wherein his glory and bis kingdom will appear in {plen- —
dor. This happy reftoration is what true Chriftians
defire above all things, and what they afk of God in
moft fervent prayers. ‘This too will undoubtedly be
brought to pats by the infinite power of Je/us Chrift,
fince he is Lord of the world, and is over all God
bleffed for ever. This St. Paul teaches in the firft
chapter of the Epiftie to the Hebrews, where he applies
to the Son of God what is faid of the creation ef the
avorld, at the end of this Pialm.
PSALM CII.
“HIS is a Pfalm of praife, in which, I. David
bleffés the Lord for a!l the favours he had granted
him, and for what he had done for the people of Z/rael.
Il. He celebrates here particularly the great goodnels
of God towards men; the mercy he fhews in pardon-
ing their fins, and his tender and conftant love to thofe
that fear him. Lattly. He herve invites all creatures to
jom with him praifing the name of the Lord.
REFLEC
PSALM CIV. 578
REFLECTIONS, |
‘THIS is one ‘of the moft excellent fongs of thanks-
piving in the whole Book of Pfalms. David here
feems affeéted with the higheft {trains of devotion, and .
the moft lively fenfe of gratitude, Fe here teaches
us by his example to blefs God, not only with our
mouth, but with our ‘whole heart, and with ‘all the
‘powers of our foul ; to cherifh the remembrance of all
‘his mercies, and to take delight in ‘rehearfing ‘them,
and praifing him continually. The prophet here ce-
lebrates particularly ‘the infinite‘mercy of God, who,
‘knowing ‘that we are but‘duft, bears with-us, and does
‘not render to us what our fins déferve ; ‘and entertains
‘the fame compaffion and ‘kindnefs as a ‘father ‘does for
‘his children. But he ‘teaches us, at the fame time,
‘that'the'divine goodnefs is difplayed only in'behalf of -
‘thofe that fear him and reverence him; and ‘that ‘his
‘mercy extends only ‘to ‘them -that keep his covenant,
vand remember ‘his commaniments to do them. ‘Laftly,
Tt appears from this Pfalm, that, ‘in order ‘to praife
‘God worthily, we muft not only praife him ourfelves,
but mutt earneftly defire, with David, that he may ‘be
_ spraifed by men‘and angels, ‘and’ by all creatures. With
‘fuch fentiments as thefe of zeal, love and gratitude, we
‘thoutd fay continually, Ble/s the Lord, all his works, in
all places of'his dominion: “Blefs the Lord, O my foul.
PSALM CIV.
I. J) AVID adores and celebrates the majefty of God,
~~ which ‘appears_in ‘the works of ‘creation and
providence. II. He defcribes\the!power, wifdom, and’
goodnels, by which’ God preferves’and governs the
many creatures whichthe world contaius. Laftly, He.
withes that God may be praifedand bleffed forever.
REFLECTIONS.
__ THE defign of this Pfalm is, to teach us to praife
God -for his marvellous works; and to this end: to
confider,
om MPSA,
confider, with great attention, the wonders which the
world prefents to our view; the many different crea-
tures it contains, and which we fee in the heavens: in
the air, upon the earth, and in the waters; the regular.
and wonderful order that reigns among them; the man-
ner in which God preferves and goyerns them’; and
the care which his adorable proyidence takes of plants
and animals, and particularly, in providing for the ne-
ceffities of man; fince al} creatures ferve to the various
ufes and conveniences of our life. Thefe refleétions
lead us to acknowledge, that God is the anthor .of
all thefe things; that by him alone they fubfift; that
as he has created them by his. power, he can alfo de-
itroy them by his will alone. Above all we thould
remember, that if all thefe creatures were. made for
man, man was made for God, and that God has placed
us in this woyld, and has made us capable of feeing fo
many wonders, and of enjoying fo many different
bleffings, that we may know our Creator, and love
him, and thank bim for all _his kindneffes. - Thefe
fentiments of admiration, love, and gratitude, which
this meditation produces in us, are in this Pfalm ex-
-prefled by thefe words: QO Lord, how manifold are thy
works! inwifdom haft thou made them ali; Lhe earth
js full of thy riches. The glory of the Lord jhall en-
dure for ever: The Lord * fall rejoice in his works,
Blefs the Lord, O my foul. Praife the Lord,
PSALM CY.
I ‘THE prophet exhorts the J/raelites to praife God,
and to celebrate his power, goodnels, and faith-
| fulnefs. II. He. relates what God had done for their
at
fathers, in confequence of the covenant he had made
with Alaham. III. He recites what had happened
to the prieriy of that patriarch, and particularly to
Jofeph § the arrival of Jacob in Egypt ; the perfecution
which the people of //raed underwent in that coun-
try; the plagues with which God {mote the Egyptians ;
their
PSALM CVI. 578
their fojourning” in the wildernefs ; and laftly, their
fettlement 1 in the land of Canaun.
REFLECTIONS,
I. IN this Pfalm we fee the prophet break forth
into joy, and exprefs that holy zeal which animates
the faithful to praife God, and makes his mercies
known to all. JI. We have here a brief hiftory of.
God's favours to the J/raelites, which proves, that
God has always taken care of his own people; that
in all umes be has wrought great wonders in their fa~
vour; and that he is faithful and conftant in his co-
venant, and in his promifes, which ought to fill us
witb confidence, and convince us that God will be
for ever the protector of his church, and his children,
Ill. ‘Vhis hymn was defigned to perpetuate among
the Ifraelites the remembrance of God’s mercies, and
to excite their gratitude. Though thefe events do not
direétly regard Chriftians, yet they ought to preferve
the renpaakeanes of them, as affording 1 matter for the
-moit edifying and inttructive meditations. . But it is
our duty, above all, to take occafion, from what. is
contained in this Pfalm, to raife our thoughts to the
confideration, of thofe fignal mercies and. {piritual
bletfings which God has communicated to us, by
making with us a new covenant in Jefus Chrijé; by
delivering us from the captivity of fin, of the devil,
and of death, and by receiving us into his church.
IV. We fee in the lalt words of this Pfalm, that God
fhewed all thefe mercies to the Jews that they might
obferve his fiatutes and keep his laws. This is God’s
- defign in doing good to men. His mercies naturally
tend to engage us to love and fear him, and keep his
commandments, which is the belt way of exprefling
our gratitude, .
PSALM CVI,
| AS the former Pfalm gives'an account of the mercies
of God to the children of J/rael; this is a rela-
tion
576 PSATUMS.
tion and confeffion of the murmurings, and of the fins.
they fell into after their departure out of Egypt, both
in the wildernefs and in the land of Canaan. We
fee likewife here the feveral chaftifements with which
God vifited this people, and the marks he gave them
of his goodnefs in fupporting and delivering them on
many occafions.
|
REFLECTIONS.
TO improve this Pfalm to our edification, we mutt
obferve chiefly thefe three things. I. The confeffion
which the Jews made of their fins and rebellion, and
murmurings and ingratitude, and the idolatry ‘they
had feveral tines been guilty of. From hence we may
learn, on one‘hand, ‘not to imitate the ingratitude and
infidelity of that people, fince-God has conferred infi-
nitely greater mercies on us than on them; and on
the other, to-acknowledge.and confefs our:fins before
God, when we have offended him. JI. ‘We here fee,
that whenever the J/raelites fell into difobedience. they
felt the-effe&ts of God's wrath. God does not futfer
the difobedience of men to go unpunithed, but punifhes
the fins of thofe whom he has received into his cove-
nant, and who abufe «his favours, which he does, ‘in
order to:recover them to their duty. Therefore when
God vifits-us, either with general calamities, or par-
ticular «affli€tions, inftead of murmuring, we ought to
acknowledge the juftice.of his chaftifements, make a
righteous ule of them, and beafraid to draw new ones
upon ourfelves. by the. hardnefs of our hearts. ‘ITI. It
is faid in this Pfalm, that(God in his great -goodnefs
had borne with the Jews, taken pity on them, and
even delivered them upon feveral occafions. ‘Thefe
are proofs of God’s great mercy; ‘that he is:full of:
compaiiion and long-fuffering to men, even to thofe
who have offended him, and is always ready to pardon
men, as foon as they grow better by his correétion,
and.to,make them.bappy-
A | PSALM
PSALM. CVII. 577
»PSALM.,CVII. ...
HE ‘defign of this Pfalm is to flew that the Pro-
vidence of God expofes men to various trials and
dangers, to engage them to have recourfe to him, to
fear him, and to celebrate his goodnefs. ‘This the
prophet proves by the examples of thofe who wander
inftrange countries, or are in prifon, or vifited with
ficknefs, and of thofe that are expofed to ftorms and
tempefts upon the fea. He makes. mention likewife
of famine, of drought, of the humbling of great men,
and exalting them of low degree ; and fhews, that
God does all this with wifdom and juftice, and for the
good of mankind. |
REFLECTIONS.
THIS very inftru@ting Pfalm. ferves. to teach us;
that God does.wifely difpenfe all that happens to men ;
and that when they-are fugitives, and difperted, cap-
tives, fick, and in danger of perifhing, afflicted with fa-
mine, or in fome other manner, it is God that makes
them pafs through all thofe trials, that he may engage
them to call upon him, and have recourfe to his power
and goodnels. This Pfalm therefore fhews us, that it
is the duty of perfons in affliGion to apply themfelves
to God by humble and fervent prayer for deliverance
-out of all their misfortunes; that when. men cry to
God in their diftrefs, and turn to him, he takes pity
on them, and delivers them from all their troubles ;
and that it is the duty of thofe, who, by the help of
God, have efcaped any great ficknefs, danger of death,
or other afflictions, to fhew their gratitude to him all
their lives, and to celebrate his loving-kindnefs before
all. Thofe who have been in affliétion thould take
particular notice of thefe things. Itis very common
with men, to fly to God in their fufferings ; but when
the danger is over, they generally forget the divine
favours, and fall into ingratitude. What is faid in this
Pfalm is very inftruétive, and engages us ferioufly to
VOL. I. Pp reflect
578 ~. PSALMS..
reflect upon what happens in the world, and efpecially
to ourfelves; that we may learn from thence to fear
God. This is the ufe we ought to make of this Pfalm
as we are directed in the laft verfe, in thefe words ;
Whofo is wife, and will obferve thefe things : Even they
Shall underfiand the loving-kindnefs of the Lord.
PSALM CVIII.
par ID praifes God with great zeal, and implores ’
his affiftance; he likewife affures himfelf, that by
the Divine aid be fhould reign over the whole land of
Ifrael, and fhould be viétorious over the Moabites,
Edomites, and all thofe who oppofed him.
REFLECTIONS.
I. THIS Pfalm fhould infpire us with great devo-
tion and ardent zeal to praife God, and to celebrate
his mercy and truth. IT. It fhould fill the faints with
a firm truft in the Divine affiftance, and convince
them that thofe whom God loves will always be deli-
vered. Ill. David teaches us, that all our ftrength
and all our happinefs depends on God; that human
affiftance is but vanity; and that therefore we ought
to fix our hope in God alone.
PSALM CIX.
[N this Pfalm David defcribes the malice and injuf-
tice of his enemies, and threatens them with the
curfe of God. ;
REFLECTIONS.
WE may learn in general from this Pfalm, that as
God proteéts good men, his curfe does ufually purfue
the wicked, and chiefly thofe who opprefs the inno-
cent, who are cruel and hard-hearted, and injure
others ; that this curfe doth even cleave to their pof-
‘terity; and that the evil which they have done or
wifhed to others, often falls upon themfelves, But
care
PSALM ‘CX. 579
‘eare muft be taken not to pervert this Pfalm in-a cri-
minal and impious manner, by imagining we are at
any time allowed to with that the vengeance of God
may fall upon thofe who hate us and do us hurt.
David here {peaks in quality of a king chofen by God,
and of a prophet. We rather foretold than defired
the deftruétion of his enemies ; he even returned them
ite for evil, as he himfelf fays, and love for hatred.
efides, what is here faid, regards only the enemies of
God, and certain great finners, fuch as Judas, to whom
fome of the words of this Pfalm are applied in the
New Teftament. But above all let us remember, that
a Chriftian fhould hate no man, and that the charaéter
we bear as difciples of Je/us Chrift, obliges us to love
all men, even our greateft enemies, to pray for them
with all our heart, and to wifh and to do to them all
the good in our power.
PSALM CxX..
THE Holy Spirit in this Pfalm foretels that the
Meffiah fhould be exalted to the right hand of
God ; that he fliould be the king and high prieft of
the church; that he fhould glorioufly eftablith his king-
dom, and triumph over all his enemies.
REFLECTIONS,
JESUS Chrift himfelf and the apoftles, teach us
in the New Teftament, that this Pfalm relates to the
Meffiah. We here learn the divine dignity of his
perfon; the nature of his kingdom, which was to be
fpiritual and heavenly; the fupreme glory to which
God would exalt him, by fetting him at his right
hand ; and the power by which he would eftablith his
empire, by the deftruétion of his enemies. The Holy
Spirit here likewife foretels, that the Meffiah fhould
be not only a powerful king ; but alfo our high prieft,
who fhould atone for our fins; as St. Paul proves in
the feventh chapter of the Epiftle to the Hebrews.
This Pfalm teaches us further, jhat thofe who are the
| Pp? fubjeéts
580 PSALMS.
fubje&is of this glorious king, fhould be a willing
people, and that they would fubmit without reftraint,
willingly and joyfully obeying him. This Pfalm there- _
fore inttruéts us in our privileges and our duty. Laftly,
What is here faid fuffers us not to doubt but Jefus
Chrifi will for ever reign over the faithful, and that he
will one day tread under his feet all his and our ene-
mies; which will be elpecially accomplifhed when he
fhall deftroy death, our laft enemy, by a happy ref ir-
reétion, as St. Paul remarks in the fifteenth chapter
of the Firft Epittle to the Corinthians.
PSALM CXTI.”
HE Pfalmift praifes God on account of his won-
derful works, and, above all,. for the temporal
and fpiritual mercies he had beftowed on the people
of Lfrael.
REFLECTIONS,
WE ought to join our praifes to thofe which are
offered to God in this fong; we have even more reafon
than the faithful of old had, to confefs that the works
of God are great and wonderful; that he is merciful,
righteous, and full of compaffion ; that he has remem-
bered his covenant,.and fent falvation and redemption
to his people. ‘Thete ineftimable bleffings. fhould
excite us to praife God continually for all thefe things
with our whole heart, and declare his goodnefs and
marvellous works before men, and particularly in the
affembly of the faithful. David gives us at the end
of this Pfalm, a very ufeful and important leffon,
while he tells us, that the fear of the Lord is the be-
ginning of wifdom: And that all they have a good un-
derfianding that do his commandments. ‘This teaches
us, that the fear of God is the way to attain to true
wifdom and folid happinefs, and therefore that this
ought to be our chief ftudy. | |
PSALM
ey a
PSALM CXII, CXIII. 581
PSALM CXIL.
HIS Pfalm contains a defeription of true holinef:,
and of the happinefs of the godly.
REFLECTIONS.
THIS Pfalm teaches us, what are the diftinguifhing
chara¢lers of true picty, and how great the happinets
_ of thofe is who are pofleffed with it. I, The charatt@r
which the Pfalmift gives of good men is, that they fear
the Lord; that they take great delight in his command-
ments ; that they are jut and fincere ; that they con-
du@ all their affairs ‘with uprightnels ; that they are
kind and full of compaflion, and love to give alms
to the poor, If. The prophet teaches us next, that
thofe who live thus are perfeétly happy ; that God
bleffes them in their perfons, in their pofterity, and in
their potleffions ; that they eujoy peace of confcience;
that they fear no evil, always trufting in the Lord;
and that their richteoufuefs and their memory tha}
remain for ever. Thefe are very important inftruc-
tions, which fhould powerfully encourage us to the
ftudy and practice of piety.
PSALM CXIIT.
HIS is a Plalm of praife, and an exhortation to
acknowledge and declare the glory of God, and his
infinite power, which appear in the works of his pro-
vidence, and etpecially in his exalting and bletling
thofe whoin he delights in.
REFLECTIONS,
* THIS Pfalin fhould excite us to praife the name of
the Lord, and continue to publith his glory, which
appears every where with fo much luftre; and to cele-
brate that adorable Providence with which he governs
all things here below, and by which he exalteth and
humbleth meu as he pleafes. ‘Thefe copfiderations
‘ are
582 -. PSALMS.
are powerful motives to engage us to fear God, to
depend entirely upon soil aud to put our whole truft
in his mene ,
PSALM CXIV. *
FE have here a noble defcription of the power
which God difplayed when the I/raelites came
out of Egypt, whew they paffed the Red Sea, and when
the river of Jordan was dried up at their entrance into
the land of Canaan.
REFLECTIONS.
THESE two reflections are to be made upon this
Pfaim: I. That the miracles which God formerly
wrought in behalf of his people, at their coming out
of kg oypt, and when they paffed through the Red Sea,
and over the river Jordan, are inconteftable proofs of
the power, greatnefs, and majefty of God; and that
therefore we ought to celebrate that infinite power;
and to fear that great God, whom nothing can refift,
II. The next reflection is, that fince the wonders.
mentioned in this Pfalm, are not fo confiderable as
thofe wiich God has wrought for us in the work of
our redemption, we have more reafon than the Jews
to exalt the power and goodnefs of our God, and to
bleis him for ever.
PSALM CXV.
"THIS Pfalm has three parts. In the firft, which is 4
prayer, the L/raelites beg of God to deliver then
for the glory of his name. ‘The fecond deicribes the
vanity of idols, and the folly of idolators. In the
third, the Pfalmitt reprefents the happinefs of thofe
who ferve and fear God, and put their truft in him.
REFLECTIONS,
THIS Pfalm teaches us three things: I. That sition
God does good to men, he is led to do it, not by any
merit
| PSALM CXVI. 583
merit in them, but. by his own pure mercy; which
ought to be the foundation of our trutt, when we
dire&t our prayer to him. II. What is here faid of
the folly and ftupidity of idolators, who worthip dead
idols, and the works of mens hands, tended to difluade
the J/raelites from the worthip of falfe gods, and the
more effectually to prevent their forfaking the worfhip
of the true God. ‘This too engages us to blefs the
Lord for delivering us from idolatry, by making him-
felf known to us; and fhould teach us to ferve him
with purity, zeal, and fidelity. III. We here fee how
happy thofe are who worfhip God and fear him ; fince
the Pfalmift affures us, that God is the help and buck-
ler of all thofe that truft in him; that they are bleffed
of the Lord, who has made the heavens and the earth ;
and that his favours are extended to them and their
potterity. Thefe glorious promifes fhould prevail on
us more effeétually to fear God, and to expect all our
happinefs froin his bleffing alone,
PSALM CXVI.
AVID gives thanks to God with holy tranfports
of zeal, joy, and love, for the deliverances he had
granted him, and for all the good things he had re-
ceived from him,
REFLECTIONS.
IN this Pfalm the devotion and zeal of. king David
appear with moft extraordinary luftre. We fhould
particularly here obferve with what fentiments of joy
and gratitude he celebrates the wonderful deliverances
which God had vouchfafed him in the great dangers
he had been expofed to, with what zeal he praifes him,
and vows to love and obey him. From this pious
prince we learn, that when God has beftowed any par-
ticular favour on us, and efpecially when he has deli-
vered us from any great danger, it is our duty to love
him, to blefs his holy name, to perform our vows, and
praife him is the prefence of all his people ; and —
all,
584 | - PSALMS.
all, to walk before ‘him all the days of our life ; and
to teftify our gratitude to him, not only by our words,
but by. all our aétions. | This is what we are in an
elpecial manner to do for the fpiritual favours be be-
{tows upon us, when he pardons our fins, and delivers
us from condemnation and death, and receives us into
the number of his children and fervants: The fight »
‘and fenie of fuch ineftimable bleffings fhould fill all
thofe who partake of them with joy ‘and contolation, .
and make them fay with the Pfalmift: Return unto
thy refi, O my foul, for the Lord hath dealt bountifully
with thee. IWhat fhall I render unto the Lord for alt
his benefits towards me? I will take the cup of falva-
tion, and call wpon the name of the Lord. I will pay
my vows unto the Lord, in the prefence of all his people.
Praife the Lord. »
PSALM CXVII.
“HE Pfalmift invites all the nations of the earth to
praife God perere of his goodnefs and mercy.
REFLECTIONS,
THIS Pfalm invites us to one of the moft important
duties of religion, which is to praife God continually
for his goodnefs, and confefs that his loving-kindnets
is very great tow ards us, and endureth for ever.
PSALM CXVHI.
AVID exhorts all the Z/raelites to celebrate the
goodnefs of God. He bleffes him with great zeal,
for making him triumph over his enemies. “The peo-
ple anfwer his invitations by bleffing the Lord, and
praying for the profperity of David. The laft part of
this Pialm relates to our Lord Je/us Chrifi.
REFLECTIONS.
THIS Pfalm, as many others do, invites us to
praife God, and to celebrate his goodnefs and mercy.
David,
« 4
PSALM *CXIX. 585
David, being delivered from all the dangers he had
been expofed to, returns mioft hearty thanks to God,
and invites.the priefts, the rulers of the people, and all
the J/raelites, to jom with him. We fhould all be ©
animated with the fame zeal; and perfons of every
order, rank and condition, fhould unite in the dif-
charge of this duty, and acknowledge that God is good,
and that his mercy endureth forever. This Pfalm,
which the Jews fung at their feafts, fhould be made ufe
of by Chriftians in giving thanks to God, not only
for the favours and deliverances, whether public or
private, which he grants them; but, above all, for the
coming of our Lord Jefus Chriff. The Spirit of God -
fignifies in this Pfalm, that the Meffiah fhould be re-
jected by the chief of the Jews; and that notwith-
ftanding, he fhould become the king and head of the
church; which was fulfilled when Je/us Chrif? was
crucified, and when, after his refurreétion, le afcended
into heaven, and his kingdom was eftablifhed in the
world. Let us therefore celebrate the power and
goodnefs of God, which have appeared in this wonder-
ful work ; and let the confideration of thefe falutary
events lead us to fay with David, The fione which the
builders refufed is become the head-fione of the corner.
This is the Lord’s doing, it is marvellous in our eyes.
Bleffed be he that cometh in the name of the Lord. O
_ give thanks unto the Lord, for he is good: for his
mercy endureth for ever, |
PSALM CXIX.
THE. 119th Pfalm is an admirable defcription of the
excellence of the law of God, and of the happi-
nefs of thofe that keep it. This Pfalm is full of the
mo{t fervent and affeéting devotion, interfperfed with
many beautiful prayers, with various ftrains of piety,
and. with a great number of excellent rules for the
conduct of life : Therefore the reading of it may be
attended with great advantage, provided it be read
with fuitable attention and devotion.
PSALM
586 PSALMS.
PSALM CXIX. 1!—32.
AT the entrance of this Pfalm king David reprefents
the happinefs of thofe who keep the commandments
of God. He teftifies that his intention and defire is, to
apply himself entirely to it, and he begs of God, with
great zeal, that he would give him grace to underftand
his. holy law, and to obferve it continually.
_ REFLECTIONS.
FROM the firft part of this Pfalm we learn, that
mans greatctt happinefs confifts in walking uprightly,
in keeping the law of the Lord, and in feeking his
teftimonies with his whole heart; that by his divine
law young people, and all men in general, ought to”
regulate their behaviour; and that they who do fo
will never fall into fhame or mifery. Thefe confider-
ations engage us to choofe, as David did, the com-
o . .
mandments of God for our portion, to keep them in
our heart, to make them the fubject of our converfa-
tion, to take pleafure in them, and rejoice in the ob-
fervation of them, more than if we nad all the riches
in the world. ‘To fecure this happinefs to ourtfelves,
let us beg of God to teach us his ftatutes, and -open
our eyes that we may fee.the wonders of his law;
to keep us from lying and wickednefs, and to make us
know the way of lis holy commandments, that we
may walk in them with faith and perfeverance to the
end of our lives.
PSALM CXIX. 33—72.
AVID {everal times befeeches God to give him
grace rightly to underftand and keep his laws.
He prays him to fupport him. by that means under all
his trials, he declares, that the word of God had
ftrengtbened and comforted him under all his misfor-
tunes. . He confeffes, that it was good-for him to have
been affli€led, that he might learn to keep the ftatutes
| ; of
Ee Lee a ee
i a
PSALM CXIX. 587
of the Lord ; he protefts that he will apply himfelf to
them more and more; that he had chofen the law of
God for his inheritance ; and that he valued it above
all the goods and advantages of the world.
REFLECTIONS.
THE ufe to be made of the reading this part of the
119th Pfalm, is to entertain the fame pious fentiments
which are here exprefled, and to beg of God, with
David, to teach us the way of his ftatutes; to give us
-underftanding to know and keep them ; to incline our
hearts to obedience, and to turn them away from
vanity, covetoufnefs, and every evil way; to make us
always fenfible of the effeéts of his mercy, by fupport-
ing us in all dangers ; and, above ail, that he would
never deprive us of his word and grace. David next
teaches us, that good men make an open and public
profefiion of the fear of God, aud are never tired with
{peaking of him and of his holy laws. When they fee
wicked men, that blafpheme God and infult the
righteous, they abhor their impiety, and dread the
judgments that threaten them; they firengthen
themfelves more and more in the love of God's ‘law ;
they take it for their portion and inheritance ; they
meditate upon it day and night, and feek the com-
pany of thofe that fear God and keep his command-
~ ments. Laftly, From what David here fays, we learn
the uiefulnefs of affli@tions, and are led to adore the
wifdom and goodnefs of God, who affli¢ts and chat{tifes
men, that they may learn to obferve his word. ‘Ihis
was the advantage David made of his troubles,
and this taught him to prefer that divine word before
all riches, and every thing in the world that is efteemed
moft valuable.
PSALM CXIX. 73—104,
AVID continues to fhew his zeal and love for the
~. law of God, and begs him to enlighten and
comfort him. He declares, that the law of God had
been
588 . PSALMS.
been his hope in all his troubles ; that he had adhered
to it more and more; that he confidered it as the moft
perfeét thing in the world; that he loved it above all
things ; that it afforded him all the underftanding, and
all the wifdom which he ttood in need of ; and that he
found an unfpeakable pleafure and fweetnefs in the
practice of it. by
REFLECTIONS.
THIS part of the 119th Pfalm, fets before us the
great benefits which arife from shes knowledge and ob-
fervation of the law of God. David's manner of
{peaking fhews, that thofe who give themfelves up to
it, are never Soafounded ; and that in their affliétions
they always meet with that help and comfort which is
needful for them. He teaches us, that the evils which
the righteous fuffer are fo far fdawe making them for-
fake the law of God, that they engage them to ad- ~
here to it more firmly ; ; and that this is their fupport
under all their trials. Dacid affures us, that this law
is the moft perfect, and moft excellent thing in the
world ; that thofe who are enlightened by this divine
light, fur pais the moft prudent in wifdom and under-
ftanding ; ; and that all earthly pleafures and delights
are not comparable to the pleafure and {weetnels we
tafte in the knowledge and love of the divine law.
Thefe are the fentiments which we ought all to enter-
tain, and which we fhould beg of God to confirm usin
more and more,
PSALM CXIX. 105—144,
AVID fill infifts upon the ufefulnefs of the law of ©
God, and vows to oblerve it all the days of his
life. He fhews, that God confounds the wicked, and
all thofe that depart from the right way, but is the
fupport of thofe that fear him ; that the righteous have
nothing to apprehend from the wicked, and that no
harm can happen to them. He then refumes his de-
fcription of the excellence of the law of God; ex-
preties
PSALM CXIX. 589
prefles his fincere concern to fee it broken; protefts
he will always love it, and apply himfelf to it more
and more: and beteeches the Lord to increafe his
knowledge of it. © anus
_ REFLECTIONS.
7
THE reflections which this portion of {eripture
prefents us with, are, I. That the word of God is a@
lamp to our feet, and a light to our paths ; and that
‘thofe who are enlightened by this divine light, and
walk in the way which it preferibes, cannot err. II.
It appears frony hence, that the faithful are fincerely
attached to that part of God’s word which prefcribes
their duty, aud contains the holy laws which he has
given us for the conduét of our lives. ‘They efteem it
their perpetual inheritance, and make it the joy of
- their heart. They vow to love and obey God; faying
with David, I have fworn, and I will perform it,
that I will keep thy righteous judgments ; and they be-
feech God, that he would give them grace to. perform
their vow. When they confider the impiety which
reigns in the world, and the judgments of God which
overtake thofe that forfake him, they are fincerely
grieved, and full of terror and amazement; when they
fee others forfake God’s laws, they more firmly adhere
to it; and whatever condition they are in, whether it
be affliction or profperity, that divine law is all their
- pleafure, and all their confolation.
PSALM CXIX. 145—176.
DAVID calls Gods to his affiftance, prays him to look
upon his affliction, and to defend his caufe againft
the great ones that perfecuted him. He declares, that
all his defire is to keep the law of his Gad, to praife
him and glorify him during his whole life.
REFLECTIONS.
THE inftru@ions which this laft part of the 119th
Pfalm fuggefts to us, are the following: I. That in
; all
]
590 PSALMS,
all-our troubies we fhould apply ourfelves to God, to
afk of him, not only the deliverances we ftand in
need of, but, above all things, grace to pleafe and
obey him. If. That the law of God fhould be our
greateft delight, and to meditate on his divine word
the general einployiment of our lives. III. That God
fees the fufferings of his people, and hears their
prayers ; but that he is far from the wicked, and will
~ not deliver them. IV. That God has annexed a
glorious reward, and perfect happinefs to the obfer-
vation of his law. This David affures us, when he
jays, that thereis great peace to thofe who love his law,
and that nothing fhall offend them. The l\aft refleétion
1s, That we ought to dedicate our whole lives to God,
defire to employ them in his fervice, and to the glory
of his name; and befeech him to grant us all necef-
fary affiftance to this purpote. This is David's earneft-
prayer at the end of this Pfalm, where he fays, Lord.
let my foul live, that it may praife thee. I have gone
afiray like a loft fheep ; feek thy feroant, and I will not
forget thy commandments. | 3
GENERAL Reritections on Psatm CXIX.
THAT this Pfalm may be read with improvement,
it will be convenient to add to the particular reflec-
tions already made, thefe three principal refleGions:
I. That the law of God is moft excellent, and its
effets moft wonderful. David teaches us, that this
divine law is the moft perfe&; that it is a heavenly
light which enlightens us; that it gives us under-
ftanding ; that it purifies and rejoices the heart; that
it f{upports us in affliCtions ; that it gives us unfpeak-
able peace of confcience; and that it is infinitely
better than all the treafures and riches in this world.
IL. In this Pfalm we learn to diftinguifh good men.
They are fincere and upright in their ways; they do
that which is right; they walk in the law of the Lord,
and meditate on it day and night; they love God and
his word with all their heart; they abftain from se
5 . an
—oO
c-
PSALM CXX, CXXI. 591
and from the company of the wicked ; they join them-
{elves to the righteous; they are firuck with terrorat
the fight of God’s judgments ; they truft in him, and
are calm and patient under afflictions. IIL Laftly,
This Pfalm is full of many excellent prayers, which
fhould be continually in our mouths and in our hearts,
begging God to enlighten our minds, to teach-us his
law, to incline our hearts to obey him; that he would
take care of us, and guide us always by his Providence
and his Holy Spirit. Thefe are the inftructions which
this Pfalm furnifhes us with ; for which purpofe we
ought to read and meditate upon it very frequently.
PSALM CXX.
HE prophet begs of God to defend him from the
deceits and calumnies of the wicked; and com-
plains that he was forced to live among them. -
REFLECTIONS.
THIS Pfalm teaches, I. That good men may be
expofed to calumny and the malice of men, but that
God proteéts and delivers them. II. That it is a great
affliction to good men to live among the wicked and
ungodly. Lattly, That it is the charaéter of the righte-
ous to love peace, as it is of the wicked to be addiéted
to confufion and trouble. |
PSALM CXXI.
THE author of this Pfalm teftifies, that he firmly
relied on the Divine affiftance ; and that he was
. fully perfuaded that God’ would always watch for the
fafety of his people, and of all the faithful.
REFLECTIONS.
THE fubftance of this Pfalm is, that our help
cometh from God alone; that be watches over his
church, and over all the righteous ; that he preferves
them in all dangers, and that he wil! never forfake
them.
592 0 Se OEMS.” Aa
them. This doétrine fhould fill the faithful with fure —
confidence in God, and confirm them more and more
in his fear and love.
PSALM CXXII.
D4 VID expreffes the zeal and love he had for the
houfe of God, and for the city of Jerufalem ; he
prays for the profperity of that city, and vows to pro-
mote with all his power the glory of God, and the
good of the people of L/rael. |
REFLECTIONS.
DAVID’s great zeal for the temple and city of
Jerufalem, and for the tribes of Z/rael, and the vows
he made upon that occafion, inftruét princes and ma-
giftrates and all the ‘true members of the church, to
concern themfelves for the public tranquillity, and for
the good of civil fociety ; but, above all, for religion,
and for the fervice of God; to pray continually for
the peace of the church, and join their labours to
their prayers, by doing all that is in their power for
its good and edification.
PSALM. CXXIII
HE children of L/rael, being opprefled and per-
fecuted by their’ enemies, implore the divine
affiftance. |
REFLECTIONS.
THOSE who are expofed to the contempt, perfe-
cution, and cruelty of the wicked, fhould learn from
this Pfalm, to look up continually to God, that he
would have compaffion on them; and to place ali
their truft in his help; believing that God will never
forfake thofe who ferve him faithfully and fuffer for
his fake.
PSALM
PSALM CXXiV, CXxV. ty
PSALM CXXIV. Bil rent
N this Pfalm the J/r aelites acknowledge: that’ God
had delivered them on many occafions ;, and that
without his protection they fhould have been deftroyed
long before.
RES LECTIONS. ,
‘THIS Pfalm is ftill, better fuited to the ‘Cltitien
than to the Jewi/k church. , What is here faid, en-
gages us to reflect upon the different conditions the
church of Chrifi has been in; and to confider, that
notwithftanding the attempts which Satan and the
world have made againtt it, ever fince its birth, it ftill
fubfitts. From whence: we may conclude, that God
will always be its ftrength and fupport, and will never
permit it to ‘be deftroyed. Thus it. is with all true
believers, fince it is impoffible Ged fhould forfake
them, or ceafe to love them and take care of them.
PSALM CXXV.
Jy DAVID defcribes the fteadfafinefs of thofe that
truft in God, and his proteétion of Jerufalem,
and of the children of dfrael... II. He fays, that if
good men are afflicted, it is not for ever; whereas
. thofe’ that forfake God perifh at laft in a miferable
manner. ,
REFLECTIONS.
THIS Pfalm reprefents to us in a few words the
happy condition of thofe who fear God and put their
trult in him. The Pialmift teaches us, that nothing
can move them; that God is always ready for their
defence ;. that iF he fuffers them to be afflicted, he has
regard to their weaknelfs ; and that he ious and
fhortens their troubles. He likewife affures us, that
God, always does good to the righteous, and to thafe
that. are upright in heart; w hereas thofe who wander
‘WOL. 7. Q q out
. 594 | . PSALMS.
out of the right way, fall at laft into deftruétion,.
This meditation furnifhes believers with powerful mo-
tives to be ever calm and ferene, to put their whole -
confidence in God, and to be more ftriéily attached
to thelr: or | :
PSALM CXXVI.
HIS isa fong of thankfgiving, in which the Jews
rejoice at the wonderful deliverance which God
ad granted them in bringing them out of captivity ;.
and they pray him to. finifh their reftoration.
5
REFLECTIONS
THIS! Pfalm engages us to vefled on the wonder-
ful things which God has done in all times for his
people, by delivering them, contrary to all appearance, -
from the power of their enemies, This Pfalm affures
is, moreover, that/if the ehureh, or the righteous,
are in afiion and tears, God gives them at laft oc-
cafion to rejoice; and, in general, when men have
been tried and humbled b affliction, he makes glad-
nefs fucceed to forrow ; {fo that, as the Jews here ex-
prefs it, they that fow in tears, hall reap in joy.
PSALM CXXVIL
‘HIS Pfatm declares, that all the care that is taken
for the profperitv of cities and families, is un-
profitable without the Divine proteétion ; and that
he in mercy gives children to thofe whom he defigns
to blets. .
REFLECTIONS.
HERE we learn, I. That it is not fo much the
care which men take, as the blefling of God, that
makes ftates, cities, and families fubfift; and there-
fore that magiftrates and heads of families, ought to
labour to bring this bleffing upon them. II. That
God gives children, and ‘that we ought to efteem
them
PSALM CXXVIIJ, CXXIX. 595
tlierm a4 particular bleffing; fince if we bring them up
in virtue and godlinefs they. will be the joy and glory
of their parents, not only in this world, but in that
which is to come.
PSALM CXXVIIL
THIS Plalm fpeaks of the happinefs of the godly,
“and of the temporal bleffings beftowed upon them
by God, in profpering their labours, and in giving
them children and a happy potterity:
REFLECTIONS:
THIS Pfalrmm affures us, that God bleffes the labour
and the families of thofe that fear him and walk in
his ways. ‘Though the temporal bleffidgs which were
formerly promifed to the Jews, are not the chief things
which Chriftians ought to afpire after; yet they aré ~
to be coufidered as a reward of piety, and to be re-
ceived with thankfulnefs. Godlinefs has the promife
of the life that now is; God always bleffes thofe fa-
milies where piety prevails, and does particularly
ihower down upon them {piritual bleffings; and at latt
éxalts them wlio live in innocence to the fupreme
happinefs which he has prepared for them in heaven.
PSALM CXXIX.
‘HE prophet exhorts the church to acknowledge,
that though they had been often perfeeuted, God
had not forfaken them; and he foretels, that all the
enemies of the church fhould be deftroyed.
REFLECTIONS.
. WHAT is faid in this Pfalm engages us t6 Gone
fider, that the church has been often affaulted, both
under the Old Teftament and under the New; but
that God has always preferved it, aud that its enemies
have never been able to deftroy it. This ought to
confirm us in our belief, that the church and all its
Qag2 tree
596, RAY “) PSNTMS. » MILES
true members will for ever fubfift; and that all thofe’
who - fet, themfelvyes. againtt them, fhall mat decay 3
but fhame and confution for their a ash
PSALM CXXX.
bay. TD here implores the mercy of God, and the
pardon of his fins; and likewile expreffes his con-
fidence in yhe’ seityees aoodnels.
ivi
a
REFLECTIONS.
THE Pfalmift here gives us three leffons of in-
ftruétion. I. That if God fhould examine us in the
rigour of his juftice, none would be found righteous
be fore him: wherefore we ought all to have recourte |
to his mercy, and fay, with the deepett humnity, Jf
thou, Lord, fhouldfi mark iniquities, O Lord, who hall
Ftand ? JI, That if God is inclined to pardon men,
it Js to chgage them to fear him; and that without
this fear there is no pardon to be expeéted from. him.
This i is exprefled in thefe words, there is forgiveness
with thee, that thou mayefi be feared. . U1. That God
has always becn and eyer will be the defender of his
ehurch, and of true believers.
PSALM. CXXNE
Fon 4VID_pratetis folemnly in this Pfalm, that he
hacknat entertained proud: and haughty thoughts
of him(elf} but had alw ays aout to live in innoeence
and huonhtys
REFLECTIONS.
THIESePfaim expreffes the fentiments which all the
‘loitdltien of God.ought to entertain: They ‘are to be
shumble,, not auping at high>things, bat refembling
little children in aunocence and. fimplicity..’ What
David teaches us on this‘head,° is the fame with what
sit Lord.more: fully: recommends in the:Gofpel, when
: eps he
2
PSALM/C@XXXII. 597%
he tells us, that if we become not as little children he
will not acknowledge as*for his difciples, nor fhall we
enter into the kingdom of heavens yao ge To.
egal id Sut DUS .99e9q Dan vii A
PSALM CXXXMAlegoge eos
I. (THE author of this Pialiw, which is probably
David, here mentions the vow which that prince
had tfiade}, to take no rett tll, the ark of the covénant
was brought) to Jerufdlem, and, divine: fervice eftab-¢
lifhed ; and he,praifes Ged;that his vowrhad been ac
complifhed.., Il, He -hopes, that. God, : according: to
his promites, would blefs his pofterity; and he prays
for the priefts, for the Levites, and for all the people.
/REFLECTIONS.
_I.. THE vow mentioned in this Pfalm, which’
David made to eftablith divine fervice, is a mark of his
piety. From hence great men, magiftrates, and all
men in general, ought to learn, that the glory of God,
and his true worfhip, 1s: what: they fhould defire with
the greateft fervency, and procure to the utmoft.of
their power. If. The favour God thewed David, in.
enabling him’ to execute his pious defign, fhews us,
that God bleffes thofe undertakings that are formed
_ with a good intention: III. ‘The choice which God.
had made of Sion for the place of his worfhip; and the.
promifes with which’ he had’ engaged to dwell there
for ever to blefs and profper it, are to be applied to
the Chriftian church, in which he dwells in a more
particular manner, and wherein he is to be worfhipped
and adored unto the end of the world. Laftly, We
ought all of us, in imitation of the Pfalmift, continu-'
ally to pray for the prefervation of the church, for a
blefling on its: mini(ters, and for profperity to all its
members. :
PSALM
598 7 PSALMS.
PSALM OXXXIIL
THIS Pfalm reprefents the happinefs of thoie that
liye in unity and peace, and the bleffings which
God beftows upon them.
REFLECTIONS.
THE inftru&ion which we receive from this Pfalm
is, that nothing is more agreeable to God than peace -
and unity; and that his moft valuable bleffings are
beftaewed on thofe who live in good harmony with
each other ; which fhould be of great weight to incline
us to live together in chriftian and brotherly love.
PSALM: CXXXIV.
"THIS Pfalm is an exhortation addreffed to the mi-
nifters of the old temple, in which they are invited
to praife God. | | |
REFLECTIONS.
THE minifters of God fhould learn from this Pfalm,
‘that as the priefts and Levites were by their office
called to praife God day and night in his temple, and
to pray for the people of J/rae/; fo are the minifters
of the Chriftian church, by their office, in a particular
manner, ¢alled to blefs and praife continually God’s
holy name, and to pray without ceafing for the prof-
perity of the church.
PSALM CXXXYV.
J. THE prophet exhorts the Leyites ta praife God, .
~ to proclaim the infinite power by which he cre-
ated all things; and, above all, to celebrate the won- —
ders which he formerly wrought for his people, in de-
livering them out of Egypt, and putting them in
poflefion of the land of Canaan. 1. He deferibes
the vanity of idols, and the folly of idolators.
| REFLEC-
PSALM CXXXVI. 599
_ REFLECTIONS,
THIS Pfalin engages us, no lefs than the Ii aelites,
to blefs God, and to celebrate his power, wifdom and
goodneis, which appear in the creation and govern-
-ment of the world; and chiefly to acknowledge his
mercy in choofing us to be his people. tf he deliver-
ed the children of Trael trom Egyptian bondage, and
deftroyed the kings of Canaan to fettle them in that
country, Je/is Chrifi has done for us much greater
wonders of power and love: he has dettroyed the ido-
latry which reigned in the world; he has delivered us
from condemnation and death, and admitted us into
his church. It is therefore meet and right that this
Almighty and All-gracious God fhould be for ever
praifed ; and that all thote who fear him, efpecially his
minifters and fervants, thould join together in praifing
him, and faying, Bleffed be the Lord wko dwelleth in
Sion. Praife the Lord.
PSALM CXXXVI.
N this Pfalm of praife the JZ/raedites celebrate the
goodneis and mercy of God, as they appear in the
works of the creation, and in the miracles he had
wrought for them, when their fathers came out of
Ley oypt, and entered into the land of Canaan. It mutt
be obferved, that throughout this whole Pifalm the
Levites and the people an{wered alternately, and in
every verfe praite God with thefe words, For his mercy
endureth for ever. ‘Vhis form of praife was made ute
of at that time, and confecrated in a particular manne!
to praife God in the temple.
REFLECTIONS,
WE are to make two reflections upon this Pfalm :
I. The firft is, that we have as great reafon to blefs
God as the Jews had, when we contemplate the won-
ders of creation and providence, the miracles which
God
600 — »y » PSALMS.
God formerly wrought in behalf of his people ;- but
above all we are to praifé the infinite mercy and divine
power manifefted in the work of our redemption. IT.
‘The next reflection relates to thefe words, repeated in
every verfe of this Palm, For his mercy endureth for
ever ; which was a form confecrated by cuftom to the
ufe of divine worfhip. ‘Thefe words teach us, that the
goodnefs of God appears in all his works, and is the
_ fource of all the bleffings we enjoy; and therefore that
we ought likewife to celebrate it with continual praifes,
with great gratitude, and with all the zeal and fervency
we are able, |
PSALM CXXXVIL
A IN this Pfalm the Jews, in captivity at Babylon,
exprefs their great affli€tion to fee themfelves in
an exile condition, and their zeal for Jerufalem. II.
The prophet foretels the deftruétion of the Edomites,
who had rejoiced to fee the city laid wafte; he foretels
likewife the defiruétion of the Babylonians.
REFLECTIONS, |
THE fentiments of the captive Jews in this Pialm
are the fame with thofe of all true believers. I. They
have a great zeal for the church; they cannot rejoice
when they fee it expofed to fufferings; and would
rather forget themfelves, and their own concerns, than
forget the intereft of God’s glory. II. The deftruc-
tion of the Edomites and Babylonians, foretold in this
Pfalm, which happened a few years after the deftruc-
tion of Jerujalem, teaches us, that God revenges the
evils done to his church; and that be feverely punifhes
perfecutors and thofe who join with them, as well as
thofe who infult the miferable, and rejoice at the evil
which befals them.
PSALM
PSALM CXXXVIH, CXXXIX. 601
‘ ; ou aca SAP :
PSALM CXXXVIII. ,
L AVTD, infpired with a holy zeal, declares that
he will praife God publicly for all his favours,
and invites all kings and nations ,to, praife the Lord
with him. If. He entreats God to continue to blefs
and prote& him, and teftifies his entire confidence, in
his affiftance and promifes,
REFLECTIONS.
I. IN this hymn, the fervent zeal which animate’
true believers appears in a ftrong light; it inclines
them to rejoice in God, to worfhip him, to fing his
praifes, and declare his loving-kindnefs before all
men, even before the great men of the earth, that
they may learn to fear God, and fhew forth his glory.
II. We fee in this Pfalm that the great God, who
dwells in the heavens, knows all that is done here be-
low; that he does not difdain to take care of men;
but efpecially, that his eyes are open upon his chil-
dren ; that he is with them in adverfity; fo that all
thofe who fear him may fay with an entire confidence,
The Lord will perfe& that which concerneth me: Thy
mercy, O Lord, endureth for ever : forfake not the
works of thine own hands. .
PSALM CXXXIX.
i. DA VID folemnly acknowledges in this Pfalm
that God is prefent every where; and that all,
even the moft fecret things, are perfeétly known to
him. IJ. He praifes the infinite wifdom of God,
which appears in a particular manner in the formation
of man; and being fenfibly affetted with the wonder-
ful works of God, he declares, that the contemplation,
of them will always excite him to blefs and fear him,
and rejoice in him. Laftly, Ile fays, that his confi-
dence in the divine goodne{s and power would fupport
him againft all the aflaults of his enemies, that he will
never
602 PSALMS.
never fear them, nor ever have any familiarity with
them. ¢
REFLECTIONS.
WE ought to confider this Pfalm with great atten-
tion. This is one of thofe places of icripture, which
fpeak moft clearly of the Divine prefence and kuow-
ledge. David teaches us very exprefsly, that God is
every where; that his knowledge is infinite, as well
as his power; that nothing is hid from his all-teeing
eye; and that wherever we are, he is witnels not only
of our words and a¢tions, but even of our mott fecret
thoughts. ‘Thefe truths fhould make a deep impret-
fion upon us, as they did upon David, and engage us —
to live always as in God's fight, and to fear that great
God, who is prefent every where, and, as nothing can
be hid from him, will judge us according to our works.
To this refleétion, which is the principal, we mutt add
thefe three particular confiderations: I. That the
wonderful manner in which God has given us life,
affords us abundant motives to acknowledge his power
and goodnels, and to employ beth our fouls and bodies
in his fervice.. II. That the power and goodnefs of
God ought to fill the righteous with great confidence,
and fecure them againft all fear of men. ‘The lat re-
fieGtion is, that if we love God, we fhall hate every
thing that God hates, we fhall fhun vice, and the
company of the wicked, but without hating them
perionally ; herein imitating our heavenly Vather, who
hates unrighteoufnets, but bears with finners, doing
them good continually, and ufing great patience to-
wards thei, to bring them to repentance.
PSALM CXL.
J)4 VID intreats God to defend him from the wiles
and malice of thofe that fought his ruin, and
threatens them with the Divine vengeance. |
REFLEC.
PSALM CXLI. 60S
: -
REFLECTIONS.
WE are to abferve, that God defends the righteous
from the violence of the wicked; that his vengeance
purtues cruel and unjuft men, and thafe who flander
and deceive their neighbours; that how formidable
foever their power may appear, he defeats all their de-
fiens ; and if he fuffers the innocent to be apprefled for
a while, he fhews at laft that he is their protector ; and
gives them occafion to own and celebrate his power,
juftice and goodnefs. In this view, and with fuch a
{pirit as this, and not with a {pirit of relentment and
revenge again{t them that have offended us, ought we
to read and meditate on this Pfalm.
PSALM CXLI.
]. DA VID, expofed to the injuftice and calumny of
feveral who perfecuted him, befeeches the Lord
gracioufly to receive hjs prayers, 11. He begs of God
grace, that he may not fin with his tongue by giving
way to murmuring, and that he may not be feduced by
finners, but he defires to be reproved and corrected by
the righteous; he confides in God’s help, and is per-
fuaded, that he would deliver him froin them that
fought his ruin,
REFLECTIONS.
THE ufe we are to make of this Pfalm is, I. To
join with king David in the prayers which are here
offered up to God, humbly befeeching him, favour-
ably to receiye our requefts, and that our prayers may
afcend into his prefence; that he would preferve us
from offending him, either by rath words or evil
thoughts; and that he would not tuffer us to be drawn
away by the wicked, which is the defign of this excel-
lent prayer: Set a watch, O Lord, before my mouth :
keep the door of my lips. Incline not my heart to any
evil thing, to practife wicked works with men that work
miquily :
604 J PSALMS.
fniguily : and let me not eat of their dainties. II.
David teaches us to receive with. pleafure and thank-
fulnefs the warnings and correétions of good Pes
faying with David, as all pious mew frould do,
the righteous fmite me, it jhall be a kindnéps ; ‘and ee
Aim reprove me, it Jhall bean excellent oil. Lafily,
We fitid by this Pfalm, that’though the’ condition of
tle righteous is fometimes miferable, yét God always
prefers ves them, and gives them hot Over si wilt of
thofe who feek to deftroy them."
PSALM. CXLIt
A VID, being hid tw the cave of Adullam, aa
furrounded by. Saul’s army, prays God to affift him
in that imminent danger, and vows to return him
thanks and praile for fo greata mercy. ‘The hittory
which eccafioned this Pfalm may be read in the twenty-
fourth chapter of the Fr inft Book of Suniuel. “hod
REFLECTIONS.
THIS prayer which David offered up to. God when
he was in danger of falling immediately into the hands
of Saul, teaches us, that to the Lord we muft apply.
for the help we ftand in need of; and the deliverance
which God vouchfated him in this extremity, thews,
that the confidence of the faithful is never in vain;
that God never wants means. to. deliver them from
danger, and to change their forrow into » 307 and
tliankligivinigs.
PSALM CXLIII.
KING David bumbles himfelf before God, by con-
feffing his fins; prays bim to have regard) to his
deplorable condition, favourably to hear his prayer, to
auide him by lis fpirit, and to deliver him from the
danger he was 10.
REFLEC-
PSALM CXLIV. 605°
REFLECTIONS.
I. THE prayer which king Divid makes at the
beginning of this Pfalm, in thefe’ words, Enter not
into judgment with thy fervant ; for in thy fight phalt
no man living be juftified ; is of fuch general ufe, that
there is no wan who has not reafon to make it with
humility and fervency. II. David’s application to
God in the time of trouble, teaches us, that whatever
danger we are in, we ought to feek for fecurity and
comfort in prayer, and truft in God ; and to this end
we fhould meditate upon his works, and the man
proofs he has given in all ages of his loving-kindnefs
towards thofe that fear him. But whether we are in
affiétion, or in any other ftate, we ought, aboye all
things, to beg of God grace to fear him, that we may
feel the effects of his love, and be guided by his good
fpirit; offering up continually to him this prayer :
Caufe me to hear thy locving-kindnefs in the morning ;
for in thee do I tru. ' Caufe me to know the way
wherein L fhould walk ; for I lift up my foul unto thee.
Feach me io do thy will ; for thou art my God : thi
fpirit is good, lead me into the land of apricn nell
Lattly, When we obferve with what warmth David, in
this and many other Pialms, befeeches God to deliver
him from thote who hated him, we muft imagine, we
- have not the fame reatons to make that prayer as this
king had; bat if we have not the fame reaton as he
had, we ought heartily to implore the Divine affiltance
againft the enemies of our falvation, fice we a.¢
always liable to be affaulted by them, and they are
infinitely more to be feared than our temporal
eneinies.
PSALM CXLIV.
“HIS is a fong of thankfgiving for the victories
and deliverances-which God had granted to David,
and a, prayer for the proiperity of the peaple of Z/iael.
It is thought David cgimpoled. this. fang afier he had
flain Goliath. |
REFLEC-
606. PSALMS:
REFLECTIONS.
I. DAVTID's thankfgivings to God for the vito-
ries he had obtained, teach us to give glory to God
for all the good things that befal us; and that it is he
who prote¢éts pious kings, and, in general, all that
fear him, and who delivers them from the greateft
dangers. II. When God grants us any favour, we
ought to add to our praifes an humble acknowledge-
ment of our own unworthinefs, and fay, with the moft
profound fentiments of humility; Lord, what is man,
that thou takeft knowledge of him? or the Jon of man,
that thou makef? account of him? III. ‘This Pfalm
teaches us, that plenty, peace, and temporal profpe-
rity, are the effects of the goodnefs of God and his
providence ; and that we ought to receive thefe blef=:
fings with thankfulnefs, a to make a right ufe of
them. But let us remember, that thefe temporal
bleflings which the Jews afked of God, and which
were promifed by the covenant made with them, are
riot the good things which Chriftians fhould chiefly
look after: Let us be ftill more fenfible of the {piri-
tual bleffings which God grants us in the church,
and which fecure us the enjoyment of never-ceafing
happinets. <A profpeét of fuch bleffings as thefe, gives
us greater reafon than the Jews to fay, Happy is that
people whofe God ts the Lord. |
PSALM CXLV.
I. J)AVID here praifes God in a manner fuil of
zeal and love, adores his majefty and his won-
drous works, but efpecially his goodnefs towards all
men, and his love to thofe who fear and call upon
him. This Pfalm may be read with the greateit ad-
vantage and edification. -
REFLECTIONS.
THIS Pfalm is very proper to inflame our zeal, and
to encourage us to praife God with a fervent devotion.
David
PSALM CXLYI. 607,
David exprefiles, in the moft affeGting terms, the
ravifhing joys and holy zeal with which the faints
meditate upon the wonderful works of the Lord, and
celebrate his power, majefty, truth, and juftice, and
above all his goodnefs and mercy, which are over all
his works. David teaches us in this Pfalm, that as by
the Lord all things were made, {fo by him all things
fubfitt ; that his providence extends even to the beafts ;
but his fatherly care he reprefents chiefly over thofe
that fear him; affuring us, that God is always néar
them to detend them; that he hears them when they
cry unto him; that he delivers them in their diftrefs,
and grants them their hearts defire. The confidera-
tion of all thefe things ought to fill us with great leve
for fo good a God, lead us to imitate his goodnefs,
waf{pive us with a fincere attachment to piety, which
procures thefte precious advantages ; and animate us
with ardent zeal to blefs him, to declare his praifes,
and to glorify him for ever, |
PSALM CXLVI.
[HE prophet vows he will praife God all the days
of his life; and teaches us to truft in God alone,
who is the governor of the world, and takes a parti-
cular care of the righteous.
REFLECTIONS.
WE may learn from this Pfalm, L That the bett
ufe we can make of our lives, is te employ them.
wholly in praifing and glorifying God’s holy naine.
II. That it is a great folly to put our truft in princes,
or in any man, dince they are mortal, and therefore _
are mere weaknefs, and even as nothing ; but to en-
joy true happinefs, we muft confide alone in God, who
is the creator of the world, who loves truth and
equity, does right to thofe that are oppreffed, aud de-
livers them ; and who will reign for ever for the de-
fence of his people and children.
PSALM
608 A OBSAT NES:
PSALM CXLVII.
‘THE Draclites are exhorted to praife God on account
~ of the works of the creation, and for the favours
be had done for their nation in particular,
REFLECTIONS.
-'FHIS Pfalm prefents us with two grand motives to
induce us to love and praiie God: I. The firft, which
is common to us with the /ews, and with all men, is
taken from the power and wonderful wifdom by which
he governs the world. We here fee that it is God
who preferves: ajl things, who fends fnow and rain,
who caufes the earth to bring forth its fruit, and who
gives plenty and peace; and that therefore all thole
temporal bleflings ought to be afcribed to his bounty,
and improved to his glory. Il. Another caufe for
praifing God, mentioned in this Pfalin, is taken from
the bleflings God beftowed on the Jews ; and particu-
larly, in granting them, together with his protection,
the peace and plenty which they enjoyed in the land
of Canaan, and giving them his holy word and his
law. In this refpeét, we have ftill ftronger motives to
praife the Lord, in confideration of the {piritual blef-
fings vouchfafed to us; among which the moft valua-
ble privilege of all is, to be enlightened by the Gofpel,
and by the knowledge of bis will. This is a favour
whiclr he has not vouchfafed to all people; and there-
fore we ought to acknowledge the worth of it, poflef
fing it with thankfulnefs; and ufg it to the honour
of his holy name, and to our own falvation.
PSALM CXLVIIE.
DAY ED, in the tranfports of his zeal, invites all the
“™ creatures of heaven and earth to praife the Lord,
but chiefly mankind, and the J/raelites in’ particular.
There is a great deal of beauty and: fublimity in this
Plalm..
REFLEC-
PSALM CXLIX, — Gag
nme aoiuds “4 : snr! end sed ore ti?
-p) REFLECTLONSe) 56) aw er youet
IN this Pfalm, as well'as in many others, we learn, |
J. That it is God who has created, who preferves and
governs all the ¢reatures that are in heaven, or upoh
the earth; the angels, the fun, the moon, atid’all the
ftars; that by his will, fire, -hail, foow, winds, moun-
tains, trees, and the grafs, fubfift in a regular order,
. and produce the feveral etfetts which we daily obferve.
II.. Let us confider, that as all thefe creatures, except
the angels, are deftitute, of reafon, they are faid to
praife the Lord, only as they afford us motiyes to
praife him, by the wonders which they fet before us;
and therefore, that it is man’s duty to blefs God, as
he alone is capable of knowing him by his works. _ HI,
‘We fee in this Pfalm, that all forts of perfons are
obliged to difcharge this duty; that great and fmall,
‘men and women, young and old, ought all of them to
‘praife the name of the Lord. Ali in general, who
“have the happinefs to live in the pale of the church,
ought to fignalize their zeal, and join in giving
glory to the creator of all things; and it fhould be our
‘moft ardent defire, that the name of the Lord our God
‘may be bleffed and praifed by us, and by all creatures
‘both now and for ever. | |
PSALM CXLIX.
THis is a Pfalm of praife and thankfsiving; for the
victories which the people of //rael had gained
over feveral kings, .by the divine afliftance.
REFLECTIONS.
THIS Pfalm fhould ftir up all the true members of
the church, to fing and publifh the praifes of God,
and to rejoice in him continually. And as the J/ra-
elites fang hymns of joy, becaufe God had made them
, triumph over their enemies, and the kings that waged
war with them; we ought likewife to praife him for
VOL, I. Kr - * the
‘610 ~ PSALMS.
the care he has taken of his church, and for all the
favours we have received from him; but chiefly, for
fubduing our fpiritual enemies, and putting it in our
power to triumph over them ourfelves, and to be in all
things “more than conquerors through Je/us Chrift
our Lord.” :
PSALM CL.
(THE Pfalmift exhorts all men to praife God, becaufe
of his glorious majefty and his wonderful works,
and to make ufe of holy inftruments for that purpofe.
This concludes the whole Book of Pfalms.
REFLECTIONS.
THIS Pfalm, which is the laft of all, fhould infpire
all of us with a holy zeal to praife, without ceafing, the
majefty of God, his infinite power, and all his adorable
perfections. This ought all of us to do, not only with
our lips and voice, but chiefly with the heart; remem-
bering, that if the Jews in their worfhip made ufe of
mufical inftruments, and many other ceremonies, God
requires us to praife him and worfhip him, under the
Gofpel, chiefly with the heart, and with all poffible
zeal and affection. Let us, all our lives, difcharge fo
juft and pleafing duty; and Jet us, to this end, make
a good ufe of the many noble exhortations and divine
patterns of devotion contained in the Book of Pfalms ;
that after we have praifed and glorified God upon
earth, we may glorify him eternally in the heavens
with all the blefled fpirits. Amen.
The end of the Book of Psavms.
THE
i Bie
PROVERBS
ie GD Labalondibad dyn die
ARGU MENT.
This Book of Proverbs, which has king Solomon for its
‘author, confifis of two parts: \. The nine firft
chapters, which is the firft part, contain the exhor-
tations, inftrudtions, and advices, which Wifdom
dittates to mankind. 11. The other part, which begins
at the tenth chapter, is a collection of Proverbs and
moral Sentences, upon all manner of fubjecs. It ap-
pears that Solomon wrote the firft twenty-four
chapters : The fentences of that prince, contained in
the fucceeding chapters, were collected together about
280 years after, in the time of king Hezekiah. The
two lafi chapters feem to have fome other authors
The fentences of this Book are fhort, their jfile
figurative, after the manner of the Eafiern Writers ;
but their meaning is of the greateft importance, as
they furnifh us with evcellent inftru&ions upon every
kind of duty, and fuited to all perfons and conditions.
CHAP. I.
i's E firft chapter contains three parts: I. A pre-
face, which fhews the defign of this Book, with
an exhortation to acquire wifdom. IL A warning to
RrQ fhun
612 PROVERBS.
fhun wicked men, and not to fuffer ourfelves to be
feduced by them. III..An invitation which Wifdom
addrefles to finners, in order to their converfion, with
‘fevere threatniugs again{t thofe that harden their
hearts, and refufe to be converted.)
REFLECTIONS,
THERE are three things i in this firft chapter, which
demand our particular attention. I. We are to ob-.
ferve, that the chief defign.of this Book, is to teach
men pradence ‘and. ‘underftanding, and enable them
to attain true wifdom, which confilts in the fear of the
Lord; that this is what.all; young people efpecially,
ought chiefly to apply themfelves to; and that this
heavenly wifdom is attended with every bleffing and
advantage. Thefe confiderations fhould difpofe us to
improve by the inftructions contained in this Book.
II. Solomon teaches us, that in order to arrive at true
~wildom, we fhould: (Netti wicked men, and thofe who
feek the hurt of their. neighbours, left they fhould
draw us into evil by their folicitations, and by their
“examples, and we fhould be involved in the miferies
that threaten them. ILI. We ought to hearken feri-
oufly to that wife and grave remonftrance which Wif-
dom, at the end of this chapter, addreffes to finners,
who, like fools, err from the right way. We here fee
“very plainly, that God feeks finners, and makes them
hear his voice: that he omits nothing to withdraw
‘them from evil; that he is ready to give them his
grace and Holy Spirit; that he does not forfake them
till after they have defpifed his counfels, and abufed
his patience ; after which it is no longer time for them
to have recourfe to his mercy. ‘This fets the goodnefs
and juftice of God in a clear light, and fhews that
men may be happy if they will; and that if they are
not, their perdition -preceeds from themfelves; and
therefore, that they ought to hearken to: the voice of
God, and to the wholefome inftructions he gives them,
and make- good ufe of bis long-fuffering and proffers
of mercy, before it be too late.
CHAP.
CHAP, IT, Uf, 613
noe haf EATS Abc
OLOMON Sartore us, above all things: ih dane
for the attainment of true wittom. 1. He thews}
that it is the moft valuable thing in ae world, and
that God gives it to thofe who ieck it fincerely. IT.
He teaches us, that they who feek after, wifdom, and
attain it, are filled with good, and are fecured from
temptation; but that they who- ‘depart from it to fol-
low evil, and particularly fuch as give themfelves
up to impurity, hurry themfelves into the greateft
miferies.
/ | REFLECTIONS.
THE inftructions which Solomon here gives us are,
I. To hearken to the words of wifdom, to be attentive
to its counfels, to feek it with all our heart; that, in
order to attain it, we are to beg it of God, who. is
the author and fountain of it; that it is not hard to
attain, and that God gives it to all who fincerely defire
it, Il. This chapter. fets before us the advantages
which accrue from the poffetlion of this divine wif
dom; it communicates the knowledge and prudence
we fiand in need of, procures peace and tranquillity,
prefetves from all evil, and particularly from the evil
of temptation. By wifdom we mavavoid the {nares
of the wicked, heed not fear the effeéts of their malice,
nor are we in danger of perifhing with thei, —Laftly,
Solomon teaches us, that one of the advantages which
wifdom procures to mankind is, that it prevents them.
particularly from falling into uncleannels, and pre-
ferves thein from thofe miferies which men who follow
feufuality, and the inordinate defires of the flefh, are
-expofed to,
CHAP. III.
I. SOLOMON exhorts men to follow the inftruce
tions of wifdom, to fear ‘God, to truft in him,
to honour him, and to fubmit to his EI eR g (I,
“i 3 ‘ahat
614 PROVERBS. -
_ That prince next defcribes the excellence of wifdom, -
and the great happinefs it procures. Laftly, He ex-
horts us, to dogood to all, to hurt nobody, and ‘to
walk uprightly. : : :
REFLECTIONS,
ON this chapter we are to confider in general the
grave and affeéting exhortations which Solomon here.
addreffes. to mankind, and_ his defcription of the hap-
pinefs of thofe who give themfelves up to the guidance ©
and direétion of wifdom. On-this head he informs
us, that he who fears God, and departs from iniquity,
is more happy than if he pofieffed all the treafures,
and every thing that the world efteems at the higheft
rate; that wif{dom makes men enjoy the moft exalted
_ pleafures, gives length of days, and is a {pring of
life and bleffing; that with it we need fear no evil,
but. may walk fecurely, rifing up and lying down
without terror, having God always for our proteétor,
Befides this, Solomon here recommends many parti-
cular duties: fuch are, 1. To truft in God, and not
in our own wifdom. II. To look up to God in all
our ways, to fear him, and to depart from evil. III.
To honour God by a holy and religious ufe of our
| fubftance, and of all the temporal advantages he con-
fers on us. IV. To fubmit to his correétions, re-
membering, that whom the Lord loveth, he correcieth ;
even as a father the fon in whom he delighteth. V. Never
do an unjuft action, or injure our neighbour, or to go
to law with him without reafon or neceflity; but, on
the contrary, to delight in doing him good, never de-
ferring our affiftance when we have it in our power.
The laft duty is, not to envy the wicked; and to re-
member, that they who walk not uprightly are an
abomination to the Lord, and that this curfe is in
their houfes; whereas God always bleffes them that —
live in uprightnefs,
CHAP,
CHAP. IV, V. 615)
CHAP. IV.
I. QOLOMON continues to exhort men to the
ftudy of wifdom, and to fhew that it brings true
glory and happineis to thofe who apply themfelves to
it. Il. He warns men to fhun the company of the
. wicked, and their evil examples, and to follow con-
ftantly the rules of piety and juftice.
REFLECTIONS.
ALL, efpecially young people, find in this chapter
very whvlefome leflons, and powerful motives to lay
hold of the inftruétions which are here given them, to
- form in them a habit of piety and virtue. Solomon
exhorts us to efteem and love witdom, and to labour
above all things to acquire and keep it, affuring us
that this makes men happy, and raifes them to the
higheft pitch of glory. He teaches us moreover,
that, in order to attain true wifdom, it is highly ne-
ceflary that we avoid the company and allurements of
the wicked, fince the ways they take lead to death.
Lafily, He charges us to attend to the divine inftruc-
tions of wifdom, to have them always before our eyes,
to keep our heart from every thing that may corrupt
or feduce it, and fo to order our aétions, our dif-
_ courfes, and all our ways, that we may never turn
away from the right path.
CHAP. V.
HIS chapter contains exhortations to fhun the
irregular defires of the flefh, and to abftain from
uncleannefs.
REFLECTIONS.
ON this chapter it muft be remarked, that among
other wholefome advice given unto men, wifdom re-
commends, in a very particular manner, to abhor un-
cleannefs, and to fhun perfons who live in debauchery.
Solomon
s
618 PROVERBS.
Solomon fpeaks of the ftrange woman, becaufe as the
nations bordering on the Jand of //rael lived very
diffulute lives, the J/raelites were in great danger of
being feduced by women coming from ‘thofe countfies.
He. exhorts. men, very firenuoully, and young men
par ticularly. to avoid all fuch perfons: He fets before
them the jolly and ftupidity of thofe who fuffer them-
felves to be feduced by fenfual pleafures, the miferies
they are expoted to, and the injuries they do them-
felves ; reminding them, above all, that the actions.
of men are all expofed to God’s view; and that he
éxamines all their lteps. Thefe confiderations, added
to the many other motives which the Gofpel furnithes
lis with, ought to infpire us with the greateft abhor
rence of impurity. ‘lhey teach us, that wifdom and
piety cannot dwell in a heart enflaved by this paffion ;
that we ought with all potfible care to avoid the temp
tations, Opportunities, and objeéts, which might raife
loofe Adticed! and endeavour to be pure and chatte,
both 3 in body. and {pirit,
CHAP, VI,
ds SOLOMON advifes nat to be too hafty to enter
into. duretifhip for any one with a ftranger.. LI.
He exhorts.us to avoid idlenefs, of which he reprefents
the fatal contequences ; and. to abhor mialice, pride,
crvelty, and lying. III. He charges us, to abftain
from uncleannets, and to abhor thofe fins which it
draws men into,
REFLECTIONS.
ON this chapter we are to confider, I, That the
advice which Solomon gives, not to become furety for
another, does not mean, that we fhould never be
bound for avy perfon whatever; but this prudent
maxim means only, that no one fhould rathly engage
for another ; and that the Z/raedites, in particular, were
to beware of being bound for others with ftrangers.
‘Lhis was founded upon Gou’s command, that the J/-
raclites
CHAP. VIl. 6175
aelites fhould not have any particular dealings with
the neighbouring nations, and becaufe fuch furetifhip
occafioned feveral inconventencies. Il. We ought'to
remember well what the Wile Man faith of idjenefs,
and of the great mifchiefs that attend it; and, above
all, we ought to avoid it, becaute» it corrupts the
- mind and the heart, and leads us into temptation and
into fin. IIL. Sedomon has taught us, that God hates
the proud and haughty, deceitful, and cruel men;
thofe who contrive mifchief, who bear falfe witnefs,
and fow divifion by evil reports. Since thofe who are
guilty of thofe fius are an abomination to the Lord,
we ought utterly to abhor them, and remember that
they would be mach more abominable in us than they
were in the Jews. LV. Young men are here exhorted
to follow the good infiru€tions of their fathers and
mothers, and never to forget them. Laftly, The
curtes denounced in this and the following chapter,
again{t adulterers and unclean. perfons, prove, that
the divfne vengeance purfues them in a particular
manner, and experience confirms the truth of thefe
threatnings ; but what the Gofpel. fays of thefe odious
fins, fhould affeét us ftill more, as it leaves not the
leaft room to doubt but God will very feverely punifh
thofe who give way to them, :
‘CHAP. VII,
THIS chapter contains exhortations to follow. the
rules and maxims of wifdom; and particularly, to
ftudy to be cha{te, and not to fuffer ourfelves to be
deduced by impure and immodett perfons.
. REFLECTIONS,
THE frequent warnings of the Wife Man, from
the beginning of this Book, to guard men againtt
unpurity, fhew, that ‘this fin is utterly incontiftent
with wifdom and the fear of God; and that none but
thofe who are deftitute of prudence and. piety, .can
give any way to it; but that perfons truly wile —_
the
618 - PROVERBS.
the fnares of fenfuality. We find in this chapter;
that the impure and unclean are luxurious and impu-
dent, diflolute in their lives, and fond of pleafures
and finery. Solomon fhews, that we cannot too ftudi-
oufly avoid perfons of this character; and that thofe
who are drawn away by the lufts of the fleth, are like
brute beafts which have no underftanding, and haften
to their own deftruétion. Thefe warnings will have —
ftill greater force, if we confider, that befides the
miferies which uncleannefs expofes men to in this life,
it hurries them into a ttate moft fatal to the foul, and
to. their eternal welfare; and we fhould attentively
weigh the declarations of the Gofpel on this head,
which are ftill more exprefs than thole of Solomon.
CHAP. VIII.
I. "THE Divine Wifdom invites men to receive her
inftructions, and lay hold of the advantages
which fhe offers to them. II. She declares that fhe
was with God from the beginning; and by her he
finifhed all his works, and governs the world; that
fhe greatly blefies thofe who follow her inftruétions ;
and that thofe who reject her make themfelves mi-
ferable.
REFLECTIONS.
WE here fee, I. God’s great goodnefs and parti-
cular eare in calling all men, without exception, even
finners, to receive inftru€tion, in withdrawing them
from the follies and errors of the world, and commu-
nicating to them true wifdom. By thus preventing
them, and doing every thing that is neceflary to make
them happy, God fhews, that if they do not arrive
at wifdom and happiuefs, it will be wholly their own
fault. IL. In this chapter we learn, that Divine
Wifdom is the moft excellent thing in the world; that
fhe has always been with God; that the world was
made by her; and that by her all things fubfift in the
order wherein we fee them; that fhe fets up kings, and
gives
CHAP. IX. 619
gives them the prudence they fiand in need of; and
that this wifdom, which was with God before the crea-
tion, has been made manifeit to render men happy.
This was in an efpecial manner fulfilled when the Son
of God came into the world, and declared to men the
doéirine of falvation; And this ought to induce us
the more to make a good ufe of the inftruétions that
are given us in the Gofpel. Laftly, Solomon teaches
us, that this heavenly wifdom is communicated only
to thofe that love her, and defire to receive her; that
in order to find her, we need only to defire and feek
her ; that fhe cannot dwell with pride and diforderly
paffions; that thofe who hearken to her, are perfeétly
happy; but that fuch as rejeét her wrong their own
fouls, and wilfully engage in the ways of death.
CHAP. IX,
A7ISDOM propofes, under the fimilitude of a feaft,
the good things fhe beftows upon men; exhorts
them to receive her inftruétions, and warns them to
avoid the temptations by which the foolifh and aban-
doned woman draws away filly men,
REFLECTIONS.
THERE are three reflections to be made on this
chapter: I. That fince wifdem invites men with fo
“much earneftnefs and tendernefs, to the enjoyment
of her good things, we ought to improve her gracious
invitation,, renouncing the errors of the age, and fin-
-cerely applying ourfelves to the ftudy of true wifdom,
which confifts in the fear of God, and which will
bring us to an eternity of happinefs and glory. IL It.
muft be obferved, that thefe wholefome counfels of
wifdom are not received hy all alike; that wife men
hearken to them with pleafure, and improve them ;
but that worldly and profane men make a mock at
them, and only take occafion from them to grow
wicked. ILI. This chapter fhews us, that it is one
of the greateft follies, and moft dangerous ar
uffer
620 - PROVERBS:
' fuffer ourfelves to be allured by the charms of volup-
tuouinefs; and that we cannot ftand too much upon
our guard againft this temptation, fince it is fo fatal
in its confequences to thofe who give way to it.. This
king Solomon himielf is a melancholy example of,
who was by women led inte idolatry in, his old age.
EJ ERE the Proverbs, or wife fentences of Solomon,
begin. ‘Thofe contained in this chapter, relate
the duty of children; to ill-gotten goods; to the hap-
pineis of the righteous, and the unhappinefs of the
wicked ; to charity, and the love of peace; to wif-
dom in difcourfe ; to the advantage of correéious ;
to flandering; to the fault of {peaking too much; to
the benefit of converfing with wife men; to the de-
ftruciion of the wicked; and to the firm and certain
condition of the righteous. |
REFLECTIONS.
THE refleétions to be made on this chapter, are the
following: That the greateft happinefs of fathers and
mothers is, to have wife children; that goods gotten
by injuftice, fraud, or extortion, ‘never laftlong; that —
the bleffing of God, which alone»is true riches, always
refts upon the upright; that he who walks in inte-
grity, walks fecuvely;, but that they that depart from
the right way, fhall never. proiper; that we fhould
avoid quarrels; and that charity covers other men’s
faults. Befides this, we learn in this chapter, that
We ought to be very prudent and difcreet in difcourle,;
that it is a great faulc to talk too much; that great
talkers feldom fail of falling, into lying, flandering,
and other fins. Solomon telis us likewile, that what
the wicked fear, befals them; that at laft. they come
to ruin; but that God grants the righteous what they
defire; that the fear of the Lord prolongs life, and
rendérs it happy; that the hope of the righteous fhall
be gladuefs, and that they fhall never be moved.
~ ‘Thele
(CHAP. XT. 621
Thefe are moft certain truths, and maxims ‘of very
* great ufe, which we ought to have contiaigny before
our eyes,
here
o4 «>
nig Taonod | 4F CHAP, Melon ete ht
- 5
spur ratios treated of in this shi are injuttice
“*~and deceit, pride, integrity, the vanity of riches,
‘the eat” of: the wicked, “the. evils ‘they occafion in
‘the world, and ‘the ‘good which upri; ht men do in it;
fincerity ‘and diferetion; the fruits of righteoufnefs ;
the punifhment of the wicked; ‘the woman without
virtue; covetoufnefs, ufury, and the folly of thofe
that truft in their riches; and, » Lally, what befals good
and bad:t men in this worlds
(i Ky
REFLECTIONS.
# WHAT we learn,in this chapter is as follows: I.
‘That God abhors deceit and, injuftice, and that we
ought inviolably to adhere to integrity and upright-
.nefs, both in our words and actions. - 11. That pride
-is attended with fhame, whereas humility leads to
glory. ILI. That the wicked do much mitchief in
the world, and, when they die their hopes perifh; but
that the righteous, procure great bappinefs to cities
and ftates, and that their happinefs is always immove-
able. IV. That..wife men avoid flander and tale-
bearing, and are prudent in their difcourfes; but that
great evils happen both to the, public and to private
perfons, for want of prudence and good counfel. V..
That, fooner or later, the wicked will be punifhed.
VI. That a virtuous woman ought to be efteemed;
but a woman without virtue deferves contempt. VIL.
That it is a great folly to love riches, and to put our
‘truft in diem’ and particularly, that thofe that rejoice
in times of feareity and dearth) and take advantage
from it to enrich themfelves, fhall be accurfed. And
laftly, that if even the righteous man is expofed to
-affliétions in this world, the finner fhall not efcape
A divine
622 PROVERBS.
divine vengeance; but. fhall infallibly receive what he
has deferved. —
CHAP. XII.
‘HIS chapter contains fentences concerning cor-
~.reétion, and the ufefulnets, of it; the divine: blef-
fing on good men, and the punifhment of the wicked ;
concerning virtuous women, prudence,.modefty, hu-
manity, floth, fincerity, the profperity of the righte- ©
ous, and the unhappinefs of thofe that give themfelves
up to fraud and injuttice.
REFLECTIONS«
WE are to learn from hence, I. To love inftru@ion
and correction; and always to follow that which is-
right, fince that procures the divine favour. IL.
What is here faid of the worth of a prudent and _ vir-
tuous woman, warns Chriftian women of their duty.
‘III. Solomon charges us to live modeftly, and not to
affect grandeur and fhew; to avoid cruelty and inhu- |
‘manity; to be diligent and induftrious; to abhor
‘fraud and deceit, and never to wrong any one; to be
pradent and fincere in our words; to love peace and
to procure it; and conftantly to follow juftice and the
‘fear of God, that being the way that leads to life.
Thefe are maxims of the greateft importance, which.
we ought to praétife, not only becaufe they may con-
tribute to our happinefs in this life, but chiefly be- -
-caufe they are in themfelves right, and in keeping
them we do what is acceptable to God, and procure
his favour.
CHAP. XIII.
HE leffons of inftru€tion in this chapter, regard
prudent children, fincerity, and caution in our
Words and aétions, diligence and labour, modefty,
pride, goods unjuftly gotten, the advantage of hearing
the inftruCtions of the wife, good and bad comer
6 the
the neceflity of correéting children, and) the: blefiing
that attends good men., Oe: et
REFLECTIONS.
THIS chapter contains divers fentences ; the chief
of which tend to inform us, how profitable it is to
young people to be reproved and inftruéted ; how im-
portant it is to be fincere, and at the fame time pru-
dent and referved in our words; the great advantages
of diligence and humility; and, on the contrary, the
evils that proceed from floth, negligence, and pride;
the curfe that follows goods unjuftly gotten ; the ad-
vantage we reap from the company of perfons fearing
God, and the danger of frequenting the company of
the wicked. Laftly, Solomon teaches us, that God
bleffes the fubftance and pofterity of the upright;
and thofe who love their children ought to chattife
them betimes ; that the righteous fhall fee the accom-
plifhment of their wifhes, and enjoy folid peace; but
that mifery will be the portion of finners who depart
from their duty. .
CHAP, XIV.
THIS chapter treats about virtuous women, up«
“ rightnefs, prudence, falfe-witnels, wifdom, and the
blindnefs of men in judging of themfelves; of falfe
_ joy, credulity, wrath, liars; of imprudence; defpifing
the poor, and refpeét paid to the rich; of compatfiion
towards the miferable; of fincerity, the effeéts of the
fear of God, of meeknefs, and of what occafions.the
happinefs or unhappinefs of kingdoms.
REFLECTIONS,
' AMONG the refie€tions which this chapter fug-
gefis, thefe particularly deferve our attention. Here
we learn, that women do much good or much harm
in families ; that the mark of a man who fears God,
Is to walk in uprightnefs; that we ought always. to
ma fpeak
624 PROVERBS.
fpeak in°truth; and with prudence, and to avoid infine
cerity, lying, and imprudence, in our difcourte; that
men are apt to be deceived, and to think themlelves
in the right way, whem they are in the road of de-
SiruGtion ; that the joy of the wicked ends in forrow
and mifery; that credulity, as well as wrath and envy,
mnake men. fall into many faults; and that it is great
wifdom to be meek and moderate ; that rich men are
ufually honoured, but that poor and mean men are
negleéted and defpifed; that it is affronting God to
defpite the poor, but he that hag compafiion on them
honours the Lord; that where the fear of God is,
there is a fpring of life, a firm affurance, and ‘a pre-
fervative againit the fnares of death. Laftly, That
juttice and uprightnefs are the true glory of kings,
and the greateft fecurity of ftates; but, on the con-
trary, injuftice becomes their fhame and milery.
a Te CaP: XV.
rHE Wife Man makes mention of meeknefs ail
prudence in our words; of the knowledye God
has of the behaviour of all men; of the prayers of
the righteous, and thofe of the wished of the man-
ner in which the wife and the foolith receive correc-
tions; of joy and contentment of mind; of a mean
eftate; of wrath; of idlenefs; of wife children; of the
defiruétion of the proud and unjutt ; and of the happi-
ate of men of integrity and humility,
REFLECTIONS.
FROM this chapter we may gather, that meeknefs
and difcretion in words produce much good; that
God knows and examines the conduét and the hearts
of all, both good and bad men; that inftruétions and
correétions are very ufeful; that wife men receive
them willingly ; but that it is a {ure mark of folly and
blindnefs not to be able to endure them; that “God
bleffes the righteous and hears their prayers, bat re-
jects thofe of the wicked ; that joy and content is the
greateft
>
CHAP. XVI. 625
greatelt bleffing of our lives, when joined with piety. ;
that a little, with the fear of God, and with peace, is
better than riches that bring trouble and wickednefs
along with them ; that anger and idlenefs are attended
with fatal confequences ; that wife children are a com-
fort to their parents; that God deftroys the impious
and the proud ; that the family of thofé who love dif-
honeft gain fhall come to ruin; but that God profpers
thofe that fear him, and do righteoufly, and walk hum-
bly before bum.
CHAP. XVI.
OLOMON fhews, that God knows and dire&s
the actions and thoughts of men; that in him we
ought to put our truft; that he does every thing with
wifdem; that he forgives fins; and that thofe. who
turn to him and fear him, obtain his favour; that we
ought to poffefs nothing unjuftly; and that God hates
pride and injuftice: He treats likewife of the power
and duty of kings, of the worth of wifdom, of pride —
and humility, of prudence, of labour, of evil, fpeak-
ing, of an honourable old age, of moderation, and of
cafting of lots.
REFLECTIONS:
THE leffons of inftruétion which the Wife Man
here gives us, are, I. That God knows the hearts of
men; that in him alone we ought to place our truft;
that he difpofes all things with profound wifdom and.
perfeét juftice ; and that the miferies and calamities of
the wicked are an effe of his juftice. II. That from
God we may obtain pardon of fin and a reconcilias
tion, provided we have recourfe to him by repentarice,
and fear him, and depart from evil. III. That fince
a little with righteoufne/s ts better than great revenues
without right ; and pride goeth before deftru&ion; wé
cannot too ftudioufly avoid injuftice, deceit, and
haughtinefs. IV. Solomon exhorts thofe that are
exalted above others, to hate injuftice, to Jove virtue;
and upright men, and to make a good ufe of their
You. 1. Ss authority:
66 PROVERBS.
authority. He exhorts us to apply ourfelves to the
fiudy of true wifdom, and of the fear of God, fince
that Is more worth than all the riches in the world ;
to be prudent, meek, moderate in our difcourfe and
actions; and to abftain from flander, malice and
wrath. VI. He teaches us, that a virtuous old age
is very honourable, and that this bleffing is ufually
beftowed by God on the godly. ‘Laftly, He declares,
that God prefides over the lot, which plainly proves
that he knows every thing ; that he dire@s all things
by his providence; and that nothing happens in the
world but by his will.
CHAP. XVII.
HE fentences of this chapter relate to concord,
the fidelity of fervants, the knowledge God has
of mens hearts, the contempt of the poor, the bleffing
of families, the averfion that judges ought ‘to have to
lying, to taking bribes, and to injuttice ; others relate
to reproofs, to folly, ingratitude, and quarrels; others
{peak of the excellence of friendfhip, of the misfortune
of having wicked children, of joy and forrow, of dif-
cretion in fpeaking, and of filence.
' REFLECTIONS.
WE may Ruin from this chapter, I. That thew ane
three things neceflary in order to make any family
happy ; namely, peace, faithful fervants, and children
brought up in virtue. II. That God fearches and
examines the hearts of men, which is a powerful mo-
tive to godlineis. IIL. That to defpife the poor, and
to rejoice at the evils which befal other men, is a fin
again{t God, and expofes us to his wrath. IV. That
magiftrates and judges ought to have a ftrong averfion
againft lying and deceit, ‘againtt bribes and ‘unrighte-
ous judgments. V. That tale-bearers fow divifion ;
but that feafonable reproofs are very ufeful. \VI.
That ungrateful perfons, and thofe that return evil
for good, fhall never be blefled. VII. That quarrels
ought
CHAP. XVIII. 697
ought to be carefully avoided. VIII. That one of the
greatelt bleffings we can enjoy in this world is to find
true friends. IX. That fince joy makes life happy,
and forrow and vexation render it irkfome, we ought
to apply ourfelves to the fear of God, which alone can
ive true contentment and fatisfattion. Latily, That
one of the chief effeéts of wifUom is to fpeak with dif-
cretion, and to know when to hold our tongues. Every
one of us, according to our condition and circum-
ftances, fhould meditate upon thefe precepts, and
conform our actions to them.
CHAP. XVIII.
OLOMON fpeaks of peoples interfering with
things which do not concern them; of prudent
and grave difcourfe; of refpect of perfons in judg-
ment; and of taking bribes. He talks likewife of
quarrels, and the care which ought to be taken to pu
an end to them; of idlenefs and flattery, and of truft
in God; of pride, and the deftruétion that attends
it; of rafh fpeaking and judging; of the defire of the
wife to receive inftru€tion; of law-fuits; of the good
and evil occafioned by the tongue of virtuous women ;
of pride on account of riches; and of the care which
ought to be taken to preferve true friends.
REFLECTIONS.
IN this chapter king Solomon teaches as to ufe a
great deal of prudence in our words and aétions ;
to feek the converfatiow of wife men, and improve by
their inftruétions ; to. exercife juftice; to put an end
to difputes, and procure peace with all poffible care ;
not to hearken to flatterers, nor take pleafure-in their
difcourfe ; and to fhun idlenefs. The Wife Man in-
forms us likewife, that the name of the Lord is a fure
refuge for the righteous; that when men are puffed
up with pride, their ruin is not far off; that very
great mifchiefs are occafioned by rafh words ; and, in
general, that much good and evil proceed from the
Ss 2 tongue,
628 PROVERBS. :
tongue. This chapter warns judges in particular not
to refpect perfons, not to take bribes, and to judge
righteous judgment. Here we fee, laftly, that a vir-
tuous and prudent woman, is one of the greateft blefs-
ings God can grant in this life; and that we cannot fet
‘too great a value upon faithful and virtuous friends.
When we read thefe feveral fentences of Solomon, we’
fhould not confider them barely as prudent rules and
maxims, which tend to make men happy in this life,
and prevent many temporal inconveniences ; but we ©
ought to look upon them as means of pleafing God,
and procuring his love and approbation: And this
ought to be our principal view in the obfervation
of them. hi
CHAP. XIX.
"HE fentences of this chapter relate to the judg-
ment which wife men form of others, on account.
of their poverty and riches, and the notions which.
the generality of mankind conceive of them on the
fame account: Other fentences relate to imprudence,
to falfe witneffes, to the exaltation of unworthy per-
fons, to the care which ought to be taken in fuppref-
fing anger, and to the wrath of kings: Others repre-
fent the good and evil that is occafioned by women,
and by children; the reward of charitable perfons ;
the duty of correéting children; the evils arifing from
anger, idlenefs, and being without the fear of God;
the advantages of piety; the punifhment and miferies
which wicked men draw upon themfelves.
3 REFLECTIONS.
THE refleGtions we fhould here make are, I. That
a poor man, who walks in his integrity, 1s more va-
luable than,a rich man without virtue; and therefore
that we ought not to efteem men becaufe they are
rich, nor defpife others for the meannefs of their con-
dition. I. That it is of great importance to behave
with prudence in all things. III. That falfe wisest
, Wi
CHAP. XX. 629
will not efcape unpunifhed. IV. That it is a great
misfortune when mean and unworthy perfons are put
in authority. V. That to know how to pardon inju-
vies, and to moderate our anger, is the effeét of great
wifdom. VI. That women and children contribute
much to the happinefs or mifery of families; and
that we muft correét our children betimes, without
being withholden by a falfe tendernefs. ‘This chapter
teaches us likewife, that he who gives to the poor, lends
to the Lord, and God will pay him again ; that wrath
and idlenefs are the occafion of many evils; that the
true way to be happy to the end of our lives, is to keep
the commands of God, and to fear him; and laftly,
that the advantages of correction are great; that we
ought to fubmit to it willingly ; and that thofe who re-
ject it, and laugh at inttruétion, lay up for themfelves
the greateft miferies. — | 7
CHAP. XX.
OME of the maxims contained in this chapter relate ,
to excefs in wine, to kings and their wrath, to law-
fuits and floth; others reprefent the praifes given to
virtue, the happinefs which the pofterity of the righte-
Ous enjoy, the corruption of men, God's averfion to
injuftice, the natural difpofition of children, and the
price of wifdom ; others {peak of flanderers, of rebel-
tious children, of revenge, of goods unjaftly gotten, of
facrilege, of breaking vows, of the fecurity of ftates,
aud the true glory of young and old.
REFLECTIONS.
SOLOMON here recommends to us to avoid
drunkennefs and intemperance, left we fall into quar-
rels and other diforders, which are the confequences
of it; to reverence kings; to abftain from law-fuits ;
not to give way to floth, nor to content ourfelves with
praifing virtue, but to pra€tife it alfo. He teaches us,
moreover, that the pofterity of good men are happy
and blefled; that nobody can boaft that he is altoge-
ther
630 PROVERBS.
ther pure and free from fin ; that falfe weights, falfe ;
meafures, and all forts of fraud, are an abomination to
the Lord. He fhews us too, that the good or bad dif-
pofition of men is difcovered from their moft tender
age; and that therefore we ought to take a particular
care of the education of children from the very begin-
ning; that indulging ourfelves in too much fleep is not
confiftent with virtue; that true wifdom is but feldom
_ to be found; that we fhould avoid the company of
flanderers and tale- bearers ; that a curfe attends difo- -
bedient children, as well as ill-gotten riches ; and that
we ought never to return evil for evil. Laftly, We
may gather from hence, that it is a great fin to com-
mit facrilege, and not to perform our vows; that a
righteous government is the happinefs of a nation ;
that young people ought to make a good ufe of the
ftrength and vigour of their age; and that old age is
honourable, when it is accompanied with virtue.
CHAP. XXI.
WE fee in this chapter, that the hearts of kings, and
of ail men, are in the hands of God; and that
nothing is more pleafing to him than uprightnefs.
Solomon fpeaks here of pride, of riches acquired by
injuftice, of quarrelfome women, of hardnefs of heart
towards the miferable, of prefents, of the pleafure
which good men take in doing good, of the lovers of
wine and good cheer, of the fruits of piety and wifdom,
of flothful* perfons, of the covetous, of the worfhip
which the wicked pay to God, of falfe witneffes, and
of the infinite power of the Lord.
REFLECTIONS.
THIS chapter engages us to make the following
refleCtions: ‘That the hearts of kings, and of all men,
are in the hands of God, and that he is the judge of
all their thoughts; that to do that which is right and
juft, is more acceptable to God than any facrifice ; that
he feverely punifhes the proud; that thofe who get
9 riches
CHAP. XXII. 631
riches by evil means labour for their own defiruétion ;
that women fthould avoid wranglings and difputes, and
put on a fpirit of meeknefs; and that he who is hard-
hearted to the poor, fhall not be heard in the day of
his calamity.. We may moreover from hence obferve,
that the righteous difclarge their duty with pleafure,
but that it is very painful to the wicked ; that it is
dangerous to love wine and good cheer ; that he who
_ addiéts himfelf to piety, and the ftudy of wifdom, finds
life and glory; that covetous and flothful men torment
themfelves with vain wifhes; but that the righteous
live contented, and love to give; that the prayers of
the wicked are an abomination; and laftly, that there
is neither wifdom nor counfel that is able to refift God ;
and that he is the protector and deliverer of thofe that
truft in him.
CHAP. XXII.
HE fentences we are now going to read are con-
cerning a good reputation, the providence of
God, meeknefs, piety, the education of children, and
the neceflity of correcting them betimes, charity, the
defiruction of the wicked, floth, the oppretfion of the
poor, the care we fhould take to iniprove by inftruc-'
tious, the duty of princes and magiftrates, anger, land-
_marks, and diligence.
REFLECTIONS,
FROM this chapter we may draw the following in-
ftruétions : That a good reputation is a blefling which
we ought by all means to endeavour to acquire and to
preferve ; particularly, that we may edify others by it;
that God is equally the maker of the rich and poor;
and that he has made a difference in the conditions of
men, for the good of fociety ; but that he will judge
them all; that meeknefs, and the fear of God, com-
pofe the whole happinets of man ; that it is extremely
important to give children a good education, the fruits
of which appear through their whole lives, and to
: correét
63% PROVERBS.
correét them early ; that God bleffes thofe who help the
poor; that he takes in hand the caufe of the oppref-
fed, and makes thofe who trample upon them fall into
mifery ; that it is a very advantageous and agreeable
thing, to hear and follow the counfels of wifdom, and
altogether worthy of thofe who govern the people ;
that we fhould fhun the company of angry people, and.
take care to do nothing difhoneft ; and that labour and
diligence procure great advantages to men. ‘Thiefe
rules are of very great ufe in order to make men live
happily in this world: But, above all, remember they —
are the indifpentible duties which religion and conf{ci-
ence require of us, which fhould be our chief motive
to make them the rule of our conduét,
CHAP. XXIII.
IN this chapter the Wife Man teaches us to be fober,
not to defire riches, nor accept a prefent from an
envious or covetous man; to be prudent in our dif-
courfes, and juit in all our aftions, particularly to
the poor and fatherlefs ; to correct our children ; not
‘ to envy the wicked; to fly from drunkards and de-
bauchees ; to honour our father and mother ; to fearch
after wifdom, and truth; and to avoid impurity and
intemperance,
REFLECTIONS,
THE principal inftruGtions we meet with in this
chapter, are to be fober, and not dainty in eating and
drinking ; not to defire riches, but confider that they
are perithing and tranfitory; to receive nothing from
the covetous, or of thofe that give with an evil heart ;
to be circumfpe& in words; not to remove the bounds
of mens poffeffions, nor to do any Injury to the poor,
remembering that they have a protector in heayen,
who will plead their caufe, The Wife Man next
recominends the chalufing of children, and not being
too indulgent to them ; never to envy the profperity of
the wicked, but to give ourfelves to the fear of the
Lord ;
- CHAP. XXIV. 633
Lord; to avoid the company of drunkards and intem-
perate perfons, left we fall into the fame mifery with
them: Children ought to learn particularly from
hence always to honour their parents, and not to de-
fpife them when they are old. Solomon again reminds
- us, that there is nothing we ought to.attain or preferve
with greater care than truth and wifdom. Lafily,
What we read at the end of this chapter, fhould, in
the moft powerful manner, difluade us from drunken-
nefs and impurity, not only for fear of the miferies
which thefe fins expofe men to in this world; but
efpecially on account of the evil of fo doing, and the
punifhment which thefe fins will meet with from God
- jn the life to come.
CHAP. XXIV.
THIS chapter contains fentences concerning envy ;
the care of getting wifdom and prudence ; the obli-
gation we are under to defend them who are opprefled ;
the fear of God’s judgments: The divine proteétion of
good men in affliction is likewife here treated of,
together with the love of our enemies, the end of
the ungodly, and the little reafon we have to envy
them; the fear of God; the honour due to kings;
impartiality in judgments ; economy, revenge and
floth,
REFLECTIONS,
THE effeét which the reading of this chapter ought
to produce in us, is to teach us never to envy the
wicked, nor join ourfelves to them; to make it our
chief care to get wildom; to comfort and defend the
afflicted; and to fear the judgment which God has
threatened againft thofe who have no pity on them.
The Wife Man next teaches us, that if the righteous
often fall into affliction, the Lord delivers them ; which
is the meaning of this fentence, 4 Juf man falleth
seven times, and rifeth up again: For Solomon did not
mean, that the moft righteous man falls feven times a
day
634 PROVERBS.
day into fin, as feveral do falfly explain it. It appears
from this chapter, that a wife man, and-one that fears
God, never rejoices at the evil that befals his enemies,
nor is jealous at the profperity of the wicked. He
fears God, and honours his fuperiors ; he lives peace-
ably, without meddling in things that do not concern
him ; he has no refpeét to men in the exercife of juf-
tice, and renders to every cne exa€tly what is his due;
he never returns evil for evil, and abttains from re-
venge; he is prudent and induftrious, and guards againft .
idlenefs and floth,- not only becaufe they are atte nded
with poverty and many evils, but, above, all, becaufe
they are an obftacle to virtue, and corrupt the heart.
The Gofpel prefcribes the fame rules, and in a mere
-perfeét manner, which lays us under a {till gr eater ob-
ligation not to depart from them.
CHAP, XXV.
HE Wife Man makes feveral remarks on the great-
nefs and duty of kings; on humility, quarrels,
fecrecy, words fpoken in feafon, and reproofs. He
propofes rules concerning liberality, meeknets, tempe-
rance ; the correfponderice we ought to maintain with
our neighbours ; ; the care we thould take to comfort
the affliéted ; the love of enemies, and the way to
refirain flanderers. Laftly, He {peaks of quarrelfome
women, of the ill effeéts produced by anger, and*by
the righteous falling into fin,
REFLECTIONS,
THAT which is faid of the greatnefs of kings, at
the beginning of this chapter, fhews, that they ought to
be honoured; and, if they would be happy, they
fhould remove evil men from them. Solomon next
teaches us, not to feek after vain-glory, but to be
humble ; to avoid difputes ; to keep fecrets ; to fubmit
to reproof with chearfulnefs ; not to boaft of any thing,
efpecially of what we have not; by mild fpeeches to
appeate thofe who are enraged ; and to be fober and
temperate.
eE————————
CHAP. XXXVI. 635
temperate. He advifes us not to engage ourfelves too
far in the affairs of the world, but to live in a religious
retirement; and to behave ourfelves charitably and
prudently towards the affliGted. _ He exhorts us to re-
turn good for evil, in thofe words which St. Paul
quotes, Rom. xii. If thy enemy be hungry, give him
bread to eat ; and if he be thirfiy, give him water to
drink ; for thou fhalt heap coals of fire upon his head ;
that is, by this means we fhall gain our enemies, and
deliver them from a great evil, and fhall do a good
work which God will reward; or if they {till continue
to hate us, they will be utterly inexcufable. ‘Towards
the end of this chapter, the Wife Man teaches us, that
the way to filence flanderers is to difcourage them, and
to let them know we take no delight in hearing them.
He obferves, that the fall of the righteous occafions
great evil, and is a dangerous example; and the
wicked think, though very unreafonably, that this gives
them authority to fin. Lafily, He fays it is a token of
great weakneis, not to be mafter of our own temper,
nor to be able to refift anger.
CHAP. XXVIL
HE fentences in this chapter are upon the follow-
ing fubjects: The advancement of wicked men,
rafh curfes, the evils that proceed from folly, and the
~way of replying to fools, that is, to fuch as want wif-
dom and virtue; their obftinacy in fin, their good opi-
nion of themfelves ; idlenefs, contention, the faithlefl-
nefs of thofe who deceive their friends, quarrels, back-
biting, diflimulation and flattery.
REFLECTIONS.
THE reflections this chapter affords us are as follow:
That honour and preferment are not fit for people
without merit and’ without virtue; that curfes pro-
nounced againft any one, only harm the perfon that
utters them; that thofe who are void of wifdom fall
into contempt and mifery, and occafion many evils to
. others ;
636 PROVERBS.
others; that we ought to behave ourfelves difcreet}
towards fuch perfons,; and to anfwer them, or be filent,
as prudence fhall require. We may farther learn from
hence, that the greateft folly, and that which we are -
feldom cured of, is to have too high an opinion of
ourfelves; that idlenefs is a vice that makes a man
incapable of doing any good, or of hearkening to
any advice; that it 1s great imprudence to concern
ourfelves in the quarrels of others; that if there were
no tale-bearers there would be no animofities, and
that they are the authors of many evils; that itis great .
perfidioufnefs to deceive one’s friend, and to pretend
friendfhip, whilft the heart is filled with hatred and ill
defigns, and that flattery fhould be banifhed from our
converfation. Chriftians fhould abhor all thefe vices,
as utterly unworthy of our Chriftian calling; ftudying
meeknets, charity, humility, and fincerity, in their
words and aétions.
CHAP. XXVIL.
puis chapter treats of ‘the uncertainty of life and
of all events; of the praifes men give themfelves,
of jealoufy, of reproofs, of the excellence and the
duties of true friendfhip, of bad women, of the effects
of praife and flattery, of incorrigible perfons, and of
ceconomy.
REFLECTIONS.
"THIS fentence of Solomon, Boaft not thyfelf of to-
morrow, for thou knoweft not what a day may bring
forth; warns us of the vanity of life, and the uncer-
tainty of events, and therefore that it is great folly to
depend upon the fature. The Wife Man obferves
next, that to praile one’s felf is not confiftent with
prudence or humility; that we ought ftudioufly to
avoid anger and paffion; that thofe who reprove us
with fincerity are our beft friends; that on the con-
trary, thofe, who are flattering and infincere, are our
enemies; that true friends are a very great treafure,
an
CHAP. XXVIII. 637
and that we ought never to forfake them. Women
are taught in this chapter to avoid a fharp and quar-
relfome, and to be cloathed with a peaceable and quiet
{fpirit. We likewife learn here, that there are fome
people fo incorrigible, that neither warnings nor cor _
reétions can alter them. Laftly, The rules about in- |
_duftry and ceconomy which Solomon here gives us,
fhould be well:obferved, not only becaute induftry is
profitable to this life, but chiefly becaufe application to
fome lawful bufinefs is a means. of living innocently ;
and a plain and induftrious life is a help to piety, and
an initrument of falvation.
CHAP. XXVIII.
HIS chapter contains excellent fentences upon the
{tate of a good and bad confcience ; about govern-
ment, oppreflion and integrity: Upon children who
apply themfelves to piety and virtue, or depart from
it; on juftice, ufury, and the obfervation of God’s
commands ; on the exaltation of good men, the fear of
God, tyranny, diligence, fincerity, and refpeét of per-
fons ; on the miferies which envious and covetous men
are expofed to; om reproof, and the fin of children
robbing their parents; and laftly, on prefumption, and’
charity to the poor.
REFLECTIONS.
THIS fentence,. The wicked flee when no man pur-
fueth ; and the righteous are bold as a lion; deferves
to be well confidered, as it fhews, that an evil con-
{cience is generally in fear, whereas a good man is
always calm and fteady. This chapter teaches us
farther, that God fometimes punifhes a people by
their governors, therefore that good princes and ma-
giftrates are a peculiar bleffiing to a ftate ; that a poor
and honeft man is more worthy of efieem, than a
rich man without virtue; that wife children are’ a
glory to families, but wicked children a difgrace ;)
tha
2
638 - PROVERBS.
that he who increafes his goods by injuftice and extor-
tion, heaps up riches for others; that the Lord rejeéts
the prayers of thofe who tranfgrefs his law; that
every body ought to be glad when the righteous are
exalted, but that it is a great misfortune when the
wicked bear rule. ‘This fentence deferves our parti-
cular attention : He that covereth his fins, fhall not
profper ; but whofo confeffeth and forfaketh them, fhall
have mercy: And this other; Happy is the man that
feareth alway. Thele words teach us, that without
confeffion of fins, there is no forgivenefs to be ob-
tained, and that the fear of God is a fountain of true
happinefs. In this chapter we learn alfo, that idle-
nefs produces mifery ; that juftice is to be exercifed
without partiality; that envy and avarice only make
men miferable ; that thofe who reprove us are moft
deferving of our love ; that it is a great fin in children
to fteal from their parents; that a good opinion of
one’s felf, is a fign of extreme folly; and laftly, that
thofe who give to the poor will never want, while the
uncharitable are accurfed.
CHAP. XXIX.
‘THE Wife Man fpeaks of thofe that love not to be
reproved ; of the advancement of the righteous,
and of the wicked; of the impure; of kings and
governors, and of flatterers ; of the good that wife
men do to others, and of the evil occafioned by the
wicked ; of the care which every one fhould take to
procure peace, and command his temper; of the
punifhment it is to any people to be deprived of God's
word; of the neceffity of corre&ting fervants ; of men
that are hafty and rafh in their words and aCtions ;
and laftly, of anger, pride, and injuftice.
REFLECTIONS.
WHAT we are to gather from this chapter is, that
thofe who will not bear reproof, are their own ene-
Mies ;
* ‘
—=— ss Sle eee
CHAP. XXX. 639
mies; that the impure are expofed to great miferies ;
that a nation governed by good princes is very happy,
but no lefs miferable when its rulers and magiftrates
are lovers of bribes, and have under them men with-
out virtue; that flattery is a fnare which every wife
man fhould fhun; that wife and pious men are very
ufeful in the world, but that wicked men do much
mifchief in it, and are enemies to the righteous. This
chapter teaches us alfo, that it is wife and prudent to
fhun difputes, to calm our paffions and refrain anger ;
that we ought to undertake to defend good men; that
children, duly correéted, are a joy to their parents;
that people without inftruction and the fear of God
are corrupted and deferve our pity; that we ought to
behave with prudénce towards our fervants; that we
ought never to engage ourlelves in the fociety of
wicked men; and that thole who partake with them,
and make advantage of their injuttice, become partners
of their crimes. ° Laftly, Solomon teaches us, that
anger hurries men to the commiffion of many fins ;
that pride brings men low, while humility exalts them ;
and that the fureft way to be always in a fettled con-
dition, is to truft in God, and to walk uprightly.
CHAP. XXX.
N this chapter Agar confeffes man’s meannefs and
the majefty of God, and prays him to give him
neither poverty nor riches.
REFLECTIONS.
WE are chiefly to obferve from this chapter thefe
two things: I. ‘hat what is here faid of man’s mean-
nefs and God’s omnipotence, fhould produce in usa
lively fenie of our own weaknels, of the Divine Majetty,
and our dependance on God. II. That a middling
ftation in life is the moft happy and defirable; which
Agar has expreffed in this beautiful prayer : Give me
, neither
640 PROVERBS.
neither poverty nor riches ; Seed me with food cons
venient for me.
CHAP. XXXIL
HIS chaptér may be divided into two parts ; the
firft of which contains inftru€tions, which the
mother of king Lemuel (fuppofed to be Solomon) gave
him to reftrain him from fenfuality, from unjuft wars, —
and from drunkennefs; and to engage him to protect |
the weak, and to govern juftly. And the fecond part
contains the praifes-of a virtuous woman.
REFLECTIONS.
THE inftructions which are contained in the farft
part of this chapter, relate chiefly to kings and go-
vernors, and tend to reftrain them from impurity, from
unjult wars, and from intemperance; and to infpire
them with fentiments of equity and juftice ; yet there
is none who is not bound to follow thefe good inftruc-
tions, and to ftudy chaftity, fobriety, and the love of
peace and juftice. The fecond part of this chapter
teaches us, that the qualities which render women
praife- -worthy, are diligence and induftry, good houfe- —
wifery, love of their hufbands and children, charity:
to the poor, difcretion and wifdom in their difcourfe, °
and above all the fear of God. Here we learn, that
the life of the women in thofe times, even of thofe
that were rich, was plain and induftrious; and that
_ they laboured with their hands to fupply the neceffities
of their families. However, we muft not fuppofe,
that what is faid in this chapter regards only the
‘maxims and duties of ceeconomy. Religion requires
of women the fame duties and qualities which Solomon
praifes in perfons of that fex, and which recommend
them in the fight of God. This St. Paul thews, when
he praifes women who take care of their children,
who ftay at home and guide the houfe, who exercife
charity,
CHAP, XXXL 641
charity, and who practife with care all manner of
good works; and when he blames, on the other hand,
thofe that are idle, tatlers, and bufy-bodies, wandering
about from houfe to houfe. Wherefore Chriftian
women ought to give particular attention to what is
faid in this place.
The end of the Book of PROVERBS,
VOL. £. Tt THE
ECCLESIASTES.
woe 5 x“
o —— —"
ARGUMENT.
The defign of king Solomon in this book, is to expofe
the vanity of the world, and of human life; and te
Jhew, that the only way to be happy, is to fear God,
and to keep his commandents.
CHAP. I.
I, YOLOMON teaches, that every thing in this |
world is vain and uncertain; and particularly,
that the knowledge of things here below, and the la-
bours of men, cannot give them content of mind. IL.
He confirms this by his own experience.
REFLECTIONS after reading the chapter.
THE whole Book of Ecclefa/tes, and particularly
this chapter, tends to infiruét us in the vanity and
inconftaucy of the world, and of our own lives; and
to teach us, that every thing here is in a continual
change, and that the pains which men take for the
things below cannot make them happy. This truth
we ought not to be lefs convinced of than Solomon
was; nay, the vanity of the world fhould even more
Ler evidently
—<ewve | PS
CHAP. If. ” 643
evidently appear to thofe who enjoy the light of the
Gofpel. | Wifdom therefore, and our duty, require us
continually to remember that a//is vanity; which will
be an effectual remedy againfi the love of the world,
and a fubjection to our paffions. This meditation
fhould likewife engage us to blefs God, that we have
in the knowledge and fear of him a remedy againft
this vanity, to which all things are fubject. And
fince the pains which men take to get poffeffion of the
advantages of this life, and to acquire the wifdom of
this world, is nothing but trouble and folly; prudence
requires us to apply ourfelves to a more ufeful and
neceflary tafk, and labour to get true wifdom, which
confifts in the fear of God, and which can only im-
part to us folid content and perfeé& happinefs in the
courfe of this life, and even after death.
CHAP. If.
I. YOLOMON thews, hy his own experience, the
vanity of thofe things which men moft highly
efteem in this world. He fays, that after he had en-
deavoured to fatisfy himfelf with pleafures, with build-
ings, riches, and magnificence, he found that all was
nothing but vanity. Il. He adds, that he had made
the fame judgment of the conduét of men, and of their
labour in acquiring worldly wifdom and prudence, or
* * 5S
in heaping up riches.
REFLECTIONS.
WE ought to take great notice of what is faid in
this chapter. We here find a great king, after he
had lived in pleafures, oases and plenty,
acknowledging, that all is nothing but vanity. The
example of Solomon fhould. make us own the worth-
lefinefs of riches, pleafures, honours, and all that
‘men purfue upon earth, and the folly of fetting our
hearts upon them. | But what Je/us Chrifé in the
Gofpel fays upon this occafion, fhould yet more
ftrongly convince you of this truth. So/omon’s re-
BLS ~ fleétions
634 ECCLESIASTES.
fleétions on the trifling advantages attending that
wifdom which is confined to the things of this life,
deferve to be well weighed; and fo do his remarks om
the folly of thofe perfons, who weary themfelves in
heaping up riches; and when they die, leave them to
others, and fometimes to perfons they do not know.
Thefe confiderations fhould lead us to feek true wif-
dom, and teach us to moderate our defires after the
good things of this world, and dire& us what ufe to
make of them; and to avoid that attachment of heart, |
and thofe exceffive cares, that render a man miferable .
inthis life, and rob him of peace of mind here, and of
the happinefs of the life to come.
CHAP. IIE
I, COLOMON fthews, that all things in this world
have their feafon, and are liable to change; and
concludes from hence that it is the beft thing to be
content, and to apply ourfelves to well-doing. II. He
fpeaks of the unrighteous judgments pronounced by
magiftrates. Laitly, He obferves, that all men are
mortal; and that upon this account there 1s no dif-
ference, with refpeét to the body, between them and
the brute beafts.
REFLECTIONS.
I. WHAT Solomon teaches us concerning the in-
conftancy, and the continual change of worldly things,
and of the life of man, fhould convince us that folid
happinefs is not to be found in things fleeting and
traniitory. II. This fhould excite us to att wifely,
to make a good ufe of time and of the opportunities
that offer of procuring this happinefs. III. Since
God prefides over the changes which things here
below are fubjeét to, and manifefts.in them his wifdom,
juftice and goodnefs ; it is our duty as well as happi-
nefs to fubmit in all things to his Providence, and to
events, as he is pleafed to difpenfe them. IV. This
chapter likewife teaches us, that whatever 7,
. an
p ‘
OO a
‘f CHAP. IV. 645
and diforder we difcover in the world, God knows
every thing that is done in it; that he examines par-
ticularly the behaviour of judges; and that if they
commit any injuftice, he will call them to account for
it. Laftly, It is to be confidered, that if Solomon
fays men die as the beafis do, he only fays it in re-
lation to the death of the body, for he teaches us in
this very chapter, that God shall judge the righteous
and the wicked ; and that there is a time appointed for
every purpose, and for every work: And he fays ex+
prefsly, at the end of this Book, that when ‘the duft
returns to the earth as it was, the fpirit shall return
to God who gave it ; and that God shalt bring every
work into judgment, with every fecret thing, whether
tt be good, or whether it be evil. The confequence
therefore to be drawn from this chapter is, that we
ought to ufe the things of this prefent life with thank-
fulnefs and moderation, but apply ourfelves, above all
things, to fear and pleafe God.
CHAP. IV. 7%
YOLOMON defcribes the innocent under oppref-
*~ fion; the envy that one man bears to another;
the idlenefs of fome, and the pains which others take
to get riches; the advantages of fociety, and the in-
conveniencies of being friendlefs and alone ; and laftly,
he {peaks of men exalted to rule over others,
REFLECTIONS.
1. THE Wife Man’s obfervations in this chapter,
that the innocent are often opprefied, and comfort- |
lefs, is a proot of the vanity of the world; but it
proves that there is a Ged, who will render to every
one according to his works; and therefore, that we
muft not judge men to be happy or miferable by what
befals them in this world. If. The envy of one man
, againft another is a farther proof of the vanity of this
life; but this paffion ought to be banifhed from the
heart, ince it only ferves to torment us mapeaRiey,
an
646 ECCLESIASTES.
and befides is inconfiftent with charity to our neigh-
bour, and with the fubmiflion we owe to the will of
God. ILI. Solomon teaches us, that it is a great folly
to harafs and torment ourfelves in getting riches to-
gether, fince we do not know oftentimes into whofe
hands they will fall. IV. He obferves, that it is very
advantageous, and very agreeable, to be united in
friendfhip, provided it be with virtuous perfons. V-~
We here learn, that wifdom is preferable to all worldly
goods; and that a poor and wife man is more excel-
lent than kings that want wifdom. Laftly, Solomon -
obferves, that men are attached only to thole from
whom they hope. to receive; and that they forfake
great men when they have no more to expect of them,
This fhews, that there is much vanity in the judg-
ments of men, and ian worldly greatnefs, and there-
fore we are not to depend upor selnra we from thefe
things.
CHAP. V.
SOLOMON here’ gives advice, I. Concerning
rafhnefs and hypocrify in divine fervice, vows and
unrighteous judgments. II. He reprefents the folly
of covetous-men, and the vanity of riches; and
Jattly, he direé&ts us what ufe to make of the good
things which God hath aia us.
REFLECTIONS.
LET us learn from this chapter, I. To prefent
ourtelves before God with great refpeét, efpecially
when we enter into places fet apart for religious wor-
fhip, and to take heed to our thoughts and words,
when we appear before him. IJ. That it is an indif-
penfible duty exactly to perform the vows we make;
and that it is much better never to make than to break
them. III. That if princes and magiftrates do not
exercife juftice, we muft believe that there is a God
jn heaven that fees it, and will judge them for it.
4¥. That a fondnefs for riches and pomp will neither
Lis prolong
“CHAP. VI. >| O47
prolong life, nor make a man more happy; that, on
the contrary, they produce more trouble and anxiety ;
that men who get their living by labour, enjoy more
fweetnefs and repofe than thofe who pofiefs great
eftates; that the more men have, the more their cares
increafe ; that the rich cannot enjoy their own riches; |
that they die like other men, without enjoying any
folid fatisfa€tion ; and that they know net what will
become of their eftates after their death. Laftly, We
muft remember, that when Solomon fays, It is good
and comely for a man. to eat, and to drink, and to enjoy
what he hath; his meaning is not that we thould give
way to fenfuality and pleafures. We cannot defcribe
fuch a thought to him, if we confider what is faid in
this chapter, of the reverence with which we ought
to prefent ourfelves before God, of vows, of the judg-
ment which God will pafs on thofe who judge others,
and of the joy which He fheds abroad in the hearts of
good men. His meaning is only this, that when God
grants us wealth, we ought to be content with it, to
receive it, and poffefs it as his gracious gift, and ufe
‘it with fobriety and gratitude, but never to place our
happinefs in it. ‘Thefe are So/omon’s real fentiments ;
and thefe are particularly the fentiments which the
Gofpel infpires. ; i ea.
CHAP. VI.
-'T'HIS chapter reprefents the vanity and mifery of
~ thofe, who having received riches from God, know
not how to make a good ufe of them, and are never
€afy nor contented.
REFLECTIONS,
THE refleétions which Solomon makes in this chap-
ter, are very proper to moderate the heat of men’s
purfuits after earthly goods. ‘The vanity of their la-
bours appears,. not only in their not knowing how to
enjoy thé good things which they fo eagerly purfue ;
but chiefly in this, that they are deprived of the
greateft
.
648 ECCLESTASTES. |
greateft bleffing’ ‘of life, which is eafe and a contented
{pirit, and cannot fecure themfelves any thing for the
future. The Gofpel gives us ftill clearer dire€tions
on this head, when we are told, that they that will be
rich, full into temptation and a fnare, and into many :
foolijh and hurtful lufis, That the love of money is -
the root. of all evil; and that godline/s with content
is great gain.
CHAP. VIL.
I. "THIS chapter treats of meditating on death; of
reproof, and the ufe that fhould be made of It;
of patience, of the worth of wifdom, of the manner
of behaving in pro{perity and adverfity ; of what
happens to ‘the righteous and wicked in this world;
of the inconveniencies which men bring ppon them-
felves by want of moderation and equity, and by pre-
{fuming upon themfelves ; and of the advantages at-
_ tending the fear of God. II. Solomon adds, that all
men are liable to fin, and that we muft not bufily en-
quire what people fay of us, nor make ourfelves un-
eafy about it. Laftly, He fpeaks of women void of
virtue, of the evils occafioned by them, and of the
fiate in which God created man at the beginning.
REFLECTIONS.
IN this chapter we have feveral excellent inftruc-
tions: I. That it ts very neceflary to think upon
death ; and that it is more ufeful to mourn than to
give ourfelves up to mirth. IT. That wife men hearken
with pleafure to thofe that reprove them, and are
mild and gentle in their difcourfe and in their whole
“behaviour. III. That riches are a blefting, only when
they are attended with wifdom and virtue. IV. That
God does all things with perfeét juftice, that it is he
who vifits men with profperity and adverfity, and that
we fhould make a good ufe of both. V. That we
ought not to be ftaggered or offended, if we fee the
wicked live happy j and long, 1 nor if the righteous fuffer,
Thefe
CHAP. Vil, , 649
Thefe words, Be not righteous over-much, neither make
thyfelf over-wife, mufi not be underftood as a caution
not to be too good or too wife, fince we can never be
wife and good enough, nor ufe too many endeavours
to become fo; but Solomon fpeaks this againft thofe,
who, when infifting upon their own right, or pafiing
judgment upon others, proceed with the utmoft rigour
‘and feverity, not obferving the rules of moderation
and equity, and are fo prefumptuous and conceited,
that they want to dire€t every thing, and bufily
meddle with what no ways concerns them. The Wife
Man teaches us likewife, that all men are liable to
fall into fome fault, and therefore they ought to bear
one with another. He advifes us not to be inquifitive,
nor make ourfelves uneafy about any thing that others
may fay of us; as this would be apt to rob us of our
eace and tranquillity, and tempt us to refentment
and rafh judgments. What is faid of women towards
the end of this chapter, fhould be well underftood.
As the fcripture often fpeaks of women illuftrious for
their virtues, and So/omon himfelf praifes fuch, Prov. —
Xil. 4,—xviil. 23.—xxxi. 10. he could not mean,
that a virtuous woman was no where to be found:
There is, in this refpeét, no difference between the
two fexes. But Solomon’s meaning is, that having
fearched out the reafon of all the wickednefs that
paffes in the world, ver. 25. he had found, that there
-was nothing more wicked and dangerous than a dif-
orderly woman, fuch as he defcribes, ver 26. that
her malice and artifice are fcarce to be conceived;
nor can they who have fuffered themfelves to be fur-
prifed by her, without the utmoft difficulty efcape her
{fnares. Solomon therefore does not {peak of women
in general, but of fuch as he had been defcribing.
One reafon, no doubt, which made this king talk
thus, was his being himfelf feduced by women. See
1 Kengs xi. Laftly, Solomon teaches us, that God
has made man upright, but that he has wilfully cor-
rupted himfelf; from whence it follows, that we ought
5 not
650 ECCLESIASTES.
not to afcribe man’s. een to God, finee it is
wholly owing to himfelf.
CHAP, VIL.
THE iifledPions eontaluahs in this chapter welt to
the excellence of wifdom, to the’ refpeé@ due to
kings, to prudence, to the uncertainty of events, and
the certainty of death ; others reprefent the abufe men
make of God’s patience, the prefent condition of good
and bad men, and ‘the ule” we pe ple to make of the
enter sie lite.
ae
* REFLECTIONS. |
THE jprintipe inftruétions Sebtch’ the Wile Man
gives us in this chapter are; that wifdom is man’s true °
happinefs and pleafure ; that we fhould pay to kings
the reverence that is due to them; that one of the
chief duties of wifdom is, to make a right ufe of time
and opportunity in all things, the neglect of which
expofes men to many evils ; that men know not what
is to happen to them; that events, and even our own
lives, are not in our power; but that death is una-
voidable, both by the wicked and the good, whicli is
a powerful motive to patience and godlinefs. We are
moreover taught in this chapter, that finners ufually
harden themfelves, becaufe God ‘bears with them, and
defers their punifhment; but that, neverthelefs, they
will receive fooner or later what they have deferved ;
that if the righteous are unhappy in this world, and
wicked men happy, this is an argument of the vanity
of things here below; but that God will have it fo to
try good men, and to invite the wicked to repentance;
and that at Jaft he will render to both according to
their works. Laftly, We muft take notice, that when
Solomon fays, he had valued pleafure above all things,
he {peaks of reafonable pleafures, which proceed from
a lawful and moderate ufe of the goods that God has
given us, which have nothing in them irregular and
igh to piety.
CHAP,
’ "CHAP. IX. 65}
CHAP. IX.
E learn from this chapter, I. That good and bad
men are fubje& to the fame accidents; that the
dead have no fhare in what paffes upon the earth, nor
can they any longer enjoy the good things of this life,
and therefore we ought to ufe them while we may.
If. That men are not the difpofers of events. Latftly,
‘That wifdom is of a very great price, though wife men
are often defpifed.
REFLECTIONS.
WE may obferve upon this chapter, I. That though
good and bad events are common to all men, as So/o-
mon acquaints us ; yet juft men, and their a¢tions are,
neverthelefs, in the hands of God, who will judge both
the righteous and the wicked. IJ. When we are told
by Solomon, ‘‘ That the dead have no longer any fhare
in what. paffes in this world, and that their love and
hatred are both at an end; and therefore, that we
ought to eat our bread with joy all the days of our
life ;” his defign is, that we fhould improve the advan-
tages of life, and make a wife ufe of what we have in
poffefiion: but let us not abufe this notion, and ima-
gine we are at full liberty to give ourfelves up to worldly
. joys and pleafures, and to fay with the ungodly, Le¢
‘us eat and drink for to-morrow we die. II. Solomon
teaches us, that wifdom and ftrength are profitable
upon many occafions; but that, however, we are not
the matters of contingencies; and that we often fall
‘into misfortunes, without being able to forefee or pre-
vent them. ‘This teaches us never to rely. upon our
own ftrength, prudence, and addrefs, and to remem-
ber always that we depend upon providence. IY.
We may here obferve, that though wifdom is very
advantageous, and worthy the higheft efteem, yet it is
often defpifed, efpecially in poor men ; but that this is
@ yery partial judgment;: and that we ought to efteem
wile
’
652 : ECCLESIASTES.
wife and virtuous people, without having refpeé te
their appearance.
CHAP. X.
"THIS chapter treats of the faults committed by wife
men; of the benefits of wifdom, and the evils oc-
eafioned by folly; of the exaltation of unworthy per-
fons, and of the miferies attending nations, where the
governors are unfit to govern, being young, and ad-
diéted to pleafures and intemperance. Here is like-
wife mention made of prudence and rafhnefs in dif-
courfe, of loth, and of the refpeét that is due to great
men. |
REFLECTIONS.
THERE are four principal obfervations to be made
on this chapter: I. That the faults committed by
thofe who pafs for wife men are of great importance,
~ becaufe they are a bad example, and give fcandal to
religion. ‘This fhould teach virtuous perfons to take
heed to their behaviour, but does not authorize any
body to imitate them in the faults they commit. I],
That in all things men fhould behave with prudence,
and neither do nor fay any thing rafhly and.out of
time. By this means we may avoid many inconveni-
encies, and many fins, which men fall into for want
of refleGting on their words and a&ions, III That
when people of mean extraction, and at the fame time
deftitute of wifdom and virtue, are exalted to honours,
they generally occafion many evils. IV. Solomon has
taught us, that people and ftates are very much to be
pitied, when their princes and magiftrates have not
that wifdom and underftanding which is neceflary ;
when they are young, and without experience; or if
they are additted to drunkennefs, gluttony, and fond
of pleafures ; but, on the contrary, that a land is happy
which is governed by perfons that are wife, fober, and
worthy to command. Upon which we mutt obferve,
that the faults of men in authority fhould not hinder
us
CHAP. XI, XII. 653
us from refpefting them; but that pious kings and
upright magiftrates are worthy of double honour.
CHAP. XI.
"THE Wife Man makes feveral refle€tions with regard
to the ufe we ought to make of worldly goods.
He thews, that we fhould follow the order which God
has eftablifhed, to procure the neceffaries of life; re-
membering, however, that all things depend upon the
providence of God, and that the things of this life are
vain and tranfitory. ve
REFLECTIONS.
WE are to learn from this chapter, I..To conform
to the appointed rules of providence in providing the
neceflaries of life, and in our ufe of things temporal,
If. That the works of God are wonderful, and above
our comprehenfion; but that it becomes us to rely
upon that adorable Providence which provides for all,
and in the mean time enjoy the blefiings it affords us,
without placing our happinefs in them.
CHAP. XIL.
HIS chapter has three parts. I. Solomon exhorts
young people to fear God, before old age furprizes
them, and death takes them out,of the world. IL
- He defcribes the infirmities of old age, and fays, that
it ends in death. Laftly, He concludes this book
with fhewing, that the defign of all he had here faid
is, to teach men to acknowledge the vanity of this
world, and to fear God. |
REFLECTIONS.
YOUNG people ought to make a good ufe of the
grave and prefling exhortations, which the Wife Man
ives them in this chapter; and learn from thence, I.
hat it is of the greateft importance to fhun the defires
of youth, and efpecially luxury and pleafures; to
remem-
654° ECCLESIASTES.
reniember their Creator whilft they are young, and to
fear his judgment, before they ‘are deprived of the
opportunity of difcharging thefe duties; left, if they
follow the inclinations 6f their heart, and give them-
felves up to the pleafures of the world, they difcover
their miftake when it is too late to find aremedy. IL.
The defcription Solomon here gives us of the infirmities
of old age, expofes the vanity of this life ; but it fhould
lead us chiefly to obferve, that fince man decays in
fuch a manner, and his body is weakened and con-.
fumed by old age, age muft be no very fit time to
glorify God in, or work out our falvation, when we
have neglected to do it before ; and that therefore we
ought to labour therein before our end approaches,
and whilft we have time and ftrength for the work.
III. Thefe words, Then fhall the dujt return to the
earth as it was, and the fpirit fhall return unto God
who gave it are aclear proof that the foul is immortal
and dies not with the body; and therefore they deferve
to be read with peculiar attention. The conclufion of
this Book of Ecclefaftes is likewife very remarkable,
wherein Solomon declares, that ¢he conclufion of the
whole matter, and the defign of all he has faid is, to
fear God, and keep his commandnients ; for this is the
whole duty of man. For God Jfhall bring every work
into judgment, whether it be good, or whether it be evil.
Thefe laft words may ferve to explain all that we read
in this book; as they are in truth the end and the
{um of all religion, and of all the leffons we meet with
in the facred books.
The End of the Book of EccuxstastEse
END OF VOL. I
Printed by Law and Gilbert, St. Johnu"seSquare, London,
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