I Chronicles 7

In this chapter we have some account of the genealogies,

I. Of Issachar, ver. 1 -5.

II. Of Benjamin, ver. 6 -12.

III. Of Naphtali, ver. 13.

IV. Of Manasseh, ver. 14 -19.

V. Of Ephraim, ver. 20 -29.

VI. Of Asher, ver. 30 -40. Here is no account either of Zebulun or Dan. Why they only should be omitted we can assign no reason; only it is the disgrace of the tribe of Dan that idolatry began in that colony of the Danites which fixed in Laish, and called Dan, and there one of the golden calves was set up by Jeroboam. Dan is omitted, Rev. 7

I Chronicles 7:1-19

Genealogies. B. C. 1689.

¹ Now the sons of Issachar were, Tola, and Puah, Jashub, and Shimron, four. ² And the sons of Tola; Uzzi, and Rephaiah, and Jeriel, and Jahmai, and Jibsam, and Shemuel, heads of their father's house, to wit, of Tola: they were valiant men of might in their generations; whose number was in the days of David two and twenty thousand and six hundred. ³ And the sons of Uzzi; Izrahiah: and the sons of Izrahiah; Michael, and Obadiah, and Joel, Ishiah, five: all of them chief men. ⁴ And with them, by their generations, after the house of their fathers, were bands of soldiers for war, six and thirty thousand men: for they had many wives and sons. ⁵ And their brethren among all the families of Issachar were valiant men of might, reckoned in all by their genealogies fourscore and seven thousand. ⁶ The sons of Benjamin; Bela, and Becher, and Jediael, three. ⁷ And the sons of Bela; Ezbon, and Uzzi, and Uzziel, and Jerimoth, and Iri, five; heads of the house of their fathers, mighty men of valour; and were reckoned by their genealogies twenty and two thousand and thirty and four. ⁸ And the sons of Becher; Zemira, and Joash, and Eliezer, and Elioenai, and Omri, and Jerimoth, and Abiah, and Anathoth, and Alameth. All these are the sons of Becher. ⁹ And the number of them, after their genealogy by their generations, heads of the house of their fathers, mighty men of valour, was twenty thousand and two hundred. ¹⁰ The sons also of Jediael; Bilhan: and the sons of Bilhan; Jeush, and Benjamin, and Ehud, and Chenaanah, and Zethan, and Tharshish, and Ahishahar. ¹¹ All these the sons of Jediael, by the heads of their fathers, mighty men of valour, were seventeen thousand and two hundred soldiers, fit to go out for war and battle. ¹² Shuppim also, and Huppim, the children of Ir, and Hushim, the sons of Aher. ¹³ The sons of Naphtali; Jahziel, and Guni, and Jezer, and Shallum, the sons of Bilhah. ¹⁴ The sons of Manasseh; Ashriel, whom she bare: (but his concubine the Aramitess bare Machir the father of Gilead: ¹⁵ And Machir took to wife the sister of Huppim and Shuppim, whose sister's name was Maachah;) and the name of the second was Zelophehad: and Zelophehad had daughters. ¹⁶ And Maachah the wife of Machir bare a son, and she called his name Peresh; and the name of his brother was Sheresh; and his sons were Ulam and Rakem. ¹⁷ And the sons of Ulam; Bedan. These were the sons of Gilead, the son of Machir, the son of Manasseh. ¹⁸ And his sister Hammoleketh bare Ishod, and Abiezer, and Mahalah. ¹⁹ And the sons of Shemida were, Ahian, and Shechem, and Likhi, and Aniam.

We have here a short view given us,

I. Of the tribe of Issachar, whom Jacob had compared to a strong ass, couching between two burdens (Gen. 49:14), an industrious tribe, that minded their country business very closely and rejoiced in their tents, Deut. 33:18. And here it appears,

1. That they were a numerous tribe; for they had many wives. So fruitful their country was that they saw no danger of over-stocking the pasture, and so ingenious the people were that they could find work for all hands. Let no people complain of their numbers, provided they suffer none to be idle.

2. That they were a valiant tribe, men of might (v. 2, 5), chief men, v. 3. Those that were inured to labour and business were of all men the fittest to serve their country when there was occasion, The number of the respective families, as taken in the days of David, is here set down, amounting in the whole to above 145,000 men fit for war. The account, some think, was taken when Joab numbered the people, 2 Sam. 24 But I rather think it refers to some other computation that was made, perhaps among themselves, because it is said (1 Chron. 27:24) that that account was not inserted in the chronicles of king David, it having offended God.

II. Of the tribe of Benjamin. Some account is here given of this tribe, but much larger in the next chapter. The militia of this tribe scarcely reached to 60,000; but they are said to be mighty men of valour, v. 7, 9, 11. Benjamin shall ravin as a wolf, Gen. 49:27. It was the honour of this tribe that it produced Saul the first king, and more its honour that it adhered to the rightful kings of the house of David when the other tribes revolted. Here is mention (v. 12) of Hushim the sons of Aher. The sons of Dan are said to be Hushim (Gen. 46:23), and therefore some read Aher appellatively, Hushim – the sons of another (that is, another of Jacob's sons) or the sons of a stranger, which Israelites should not be, but such the Danites were when they set up Micah's graven and molten image among them.

III. Of the tribe of Naphtali, v. 13. The first fathers only of that tribe are named, the very same that we shall find, Gen. 46:24, only that Shillem there is Shallum here. None of their descendents are named, perhaps because their genealogies were lost.

IV. Of the tribe of Manasseh, that part of it which was seated within Jordan; for of the other part we had some account before, ch. 5:23, etc. Of this tribe observe,

1. That one of them married an Aramitess, that is, a Syrian, v. 14. This was during their bondage in Egypt, so early did they begin to mingle with the nations.

2. That, though the father married a Syrian, Machir, the son of that marriage, perhaps seeing the inconvenience of it in his father's house, took to wife a daughter of Benjamin, v. 15. It is good for the children to take warning by their father's mistakes and not stumble at the same stone.

3. Here is mention of Bedan (v. 17), who perhaps is the same with that Bedan who is mentioned as one of Israel's deliverers, 1 Sam. 12:11. Jair perhaps, who was of Manasseh (Judg. 10:3), was the man.

I Chronicles 7:20-40

Genealogies. B. C. 1630.

²⁰ And the sons of Ephraim; Shuthelah, and Bered his son, and Tahath his son, and Eladah his son, and Tahath his son, ²¹ And Zabad his son, and Shuthelah his son, and Ezer, and Elead, whom the men of Gath that were born in that land slew, because they came down to take away their cattle. ²² And Ephraim their father mourned many days, and his brethren came to comfort him. ²³ And when he went in to his wife, she conceived, and bare a son, and he called his name Beriah, because it went evil with his house. ²⁴ (And his daughter was Sherah, who built Beth-horon the nether, and the upper, and Uzzen-sherah.) ²⁵ And Rephah was his son, also Resheph, and Telah his son, and Tahan his son, ²⁶ Laadan his son, Ammihud his son, Elishama his son, ²⁷ Non his son, Jehoshua his son. ²⁸ And their possessions and habitations were, Bethel and the towns thereof, and eastward Naaran, and westward Gezer, with the towns thereof; Shechem also and the towns thereof, unto Gaza and the towns thereof: ²⁹ And by the borders of the children of Manasseh, Beth-shean and her towns, Taanach and her towns, Megiddo and her towns, Dor and her towns. In these dwelt the children of Joseph the son of Israel. ³⁰ The sons of Asher; Imnah, and Isuah, and Ishuai, and Beriah, and Serah their sister. ³¹ And the sons of Beriah; Heber, and Malchiel, who is the father of Birzavith. ³² And Heber begat Japhlet, and Shomer, and Hotham, and Shua their sister. ³³ And the sons of Japhlet; Pasach, and Bimhal, and Ashvath. These are the children of Japhlet. ³⁴ And the sons of Shamer; Ahi, and Rohgah, Jehubbah, and Aram. ³⁵ And the sons of his brother Helem; Zophah, and Imna, and Shelesh, and Amal. ³⁶ The sons of Zophah; Suah, and Harnepher, and Shual, and Beri, and Imrah, ³⁷ Bezer, and Hod, and Shamma, and Shilshah, and Ithran, and Beera. ³⁸ And the sons of Jether; Jephunneh, and Pispah, and Ara. ³⁹ And the sons of Ulla; Arah, and Haniel, and Rezia. ⁴⁰ All these were the children of Asher, heads of their father's house, choice and mighty men of valour, chief of the princes. And the number throughout the genealogy of them that were apt to the war and to battle was twenty and six thousand men.

We have here an account,

I. Of the tribe of Ephraim. Great things we read of that tribe when it came to maturity. Here we have an account of the disasters of its infancy, while it was in Egypt as it should seem; for Ephraim himself was alive when those things were done, which yet is hard to imagine if it were, as is here computed, seven generations off. Therefore I am apt to think that either it was another Ephraim or that those who were slain were the immediate sons of that Ephraim that was the son of Joseph. In this passage, which is related here only, we have,

1. The great breach that was made upon the family of Ephraim. The men of Gath, Philistines, giants, slew many of the sons of that family, because they came down to take away their cattle, v. 21. It is uncertain who were the aggressors here. Some make the men of Gath the aggressors, men born in the land of Egypt, but now resident in Gath, supposing that they came down into the land of Goshen, to drive away the Ephraimites' cattle, and slew the owners, because they stood up in the defence of them. Many a man's life has been exposed and betrayed by his wealth; so far is it from being a strong city. Others think that the Ephraimites made a descent upon the men of Gath to plunder them, presuming that the time had come when they should be put in possession of Canaan; but they paid dearly for their rashness and precipitation. Those that will not wait God's time cannot expect God's blessing. I rather think that the men of Gath came down upon the Ephraimites, because the Israelites in Egypt were shepherds, not soldiers, abounded in cattle of their own, and therefore were not likely to venture their lives for their neighbours' cattle: and the words may be read, The men of Gath slew them, for they came down to take away their cattle. Zabad the son of Ephraim, and Shuthelah, and Ezer, and Elead (his grandchildren), were, as Dr. Lightfoot thinks, the men that were slain. Jacob had foretold that the seed of Ephraim should become a multitude of nations (Gen. 48:19), and yet that plant is thus nipped in the bud. God's providences often seem to contradict his promises; but, when they do so, they really magnify the promise, and make the performance of it, notwithstanding, so much more illustrious. The Ephraimites were the posterity of Joseph, and yet his power could not protect them, though some think he was yet living. The sword devours one as well as another.

2. The great grief which oppressed the father of the family hereupon: Ephraim mourned many days. Nothing brings the aged to the grave with more sorrow than their following the young that descend from them to the grave first, especially if in blood. It is often the burden of those that live to be old that they see those go before them of whom they said, These same shall comfort us. It was a brotherly friendly office which his brethren did, when they came to comfort him under this great affliction, to express their sympathy with him and concern for him, and to suggest that to him which would support and quiet him under this sad providence. Probably they reminded him of the promise of increase which Jacob had blessed him when he laid his right hand upon his head. Although his house was not so with God as he hoped, but a house of mourning, a shattered family, yet that promise was sure, 2 Sam. 23:5.

3. The repair of this breach, in some measure, by addition of another son to his family in his old age (v. 23), like Seth, another seed instead of that of Abel whom Cain slew, Gen. 4:25. When God thus restores comfort to his mourners, makes glad according to the days wherein he afflicted, setting the mercies over against the crosses, we ought therein to take notice of the kindness and tenderness of divine Providence; it is as if it repented God concerning his servants, Ps. 90:13, 15. Yet joy that a man was born into his family could not make him forget his grief; for he gives a melancholy name to his son, Beriah – in trouble, for he was born when the family was in mourning, when it went evil with his house. It is good to have in remembrance the affliction and the misery, the wormwood and the gall, that our souls may be humbled within us, Lam. 3:19, 20. What name more proper for man that is born of a woman than Beriah, because born into a troublesome world? It is added, as a further honour to the house of Ephraim, (1.) That a daughter of that tribe, Sherah by name, at the time of Israel's setting in Canaan, built some cities, either at her own charge or by her own care; one of them bore her name, Uzzen-sherah, v. 24. A virtuous woman may be as great an honour and blessing to a family as a mighty man. (2.) That a son of that tribe was employed in the conquest of Canaan, Joshua the son of Nun, v. 27. In this also the breach made on Ephraim's family was further repaired; and perhaps the resentment of this injury formerly done by the Canaanites to the Ephraimites might make him more vigorous in the war.

II. Of the tribe of Asher. Some men of note of that tribe are here named. Their militia was not numerous in comparison with some other tribes, only 26,000 men in all; but their princes were choice and mighty men of valour, chief of the princes (v. 40), and perhaps it was their wisdom that they coveted not to make their trained bands numerous, but rather to have a few, and those apt to the war and serviceable men.

I Chronicles 8

We had some account given us of Benjamin in the foregoing chapter; here we have a larger catalogue of the great men of that tribe.

1. Because of that tribe Saul came, the first king of Israel, to the story of whom the sacred writer is hastening, ch. 10:1.

2. Because that tribe clave to Judah, inhabited much of Jerusalem, was one of the two tribes that went into captivity, and returned back; and that story also he has an eye to, ch. 9:1. Here is,

I. Some of the heads of that tribe named, ver. 1 -32.

II. A more particular account of the family of Saul, ver. 33 -40.

I Chronicles 8:1-32

Genealogies. B. C. 1660.

¹ Now Benjamin begat Bela his firstborn, Ashbel the second, and Aharah the third, ² Nohah the fourth, and Rapha the fifth. ³ And the sons of Bela were, Addar, and Gera, and Abihud, ⁴ And Abishua, and Naaman, and Ahoah, ⁵ And Gera, and Shephuphan, and Huram. ⁶ And these are the sons of Ehud: these are the heads of the fathers of the inhabitants of Geba, and they removed them to Manahath: ⁷ And Naaman, and Ahiah, and Gera, he removed them, and begat Uzza, and Ahihud. ⁸ And Shaharaim begat children in the country of Moab, after he had sent them away; Hushim and Baara were his wives. ⁹ And he begat of Hodesh his wife, Jobab, and Zibia, and Mesha, and Malcham, ¹⁰ And Jeuz, and Shachia, and Mirma. These were his sons, heads of the fathers. ¹¹ And of Hushim he begat Abitub, and Elpaal. ¹² The sons of Elpaal; Eber, and Misham, and Shamed, who built Ono, and Lod, with the towns thereof: ¹³ Beriah also, and Shema, who were heads of the fathers of the inhabitants of Aijalon, who drove away the inhabitants of Gath: ¹⁴ And Ahio, Shashak, and Jeremoth, ¹⁵ And Zebadiah, and Arad, and Ader, ¹⁶ And Michael, and Ispah, and Joha, the sons of Beriah; ¹⁷ And Zebadiah, and Meshullam, and Hezeki, and Heber, ¹⁸ Ishmerai also, and Jezliah, and Jobab, the sons of Elpaal; ¹⁹ And Jakim, and Zichri, and Zabdi, ²⁰ And Elienai, and Zilthai, and Eliel, ²¹ And Adaiah, and Beraiah, and Shimrath, the sons of Shimhi; ²² And Ishpan, and Heber, and Eliel, ²³ And Abdon, and Zichri, and Hanan, ²⁴ And Hananiah, and Elam, and Antothijah, ²⁵ And Iphedeiah, and Penuel, the sons of Shashak; ²⁶ And Shamsherai, and Shehariah, and Athaliah, ²⁷ And Jaresiah, and Eliah, and Zichri, the sons of Jeroham. ²⁸ These were heads of the fathers, by their generations, chief men. These dwelt in Jerusalem. ²⁹ And at Gibeon dwelt the father of Gibeon; whose wife's name was Maachah: ³⁰ And his firstborn son Abdon, and Zur, and Kish, and Baal, and Nadab, ³¹ And Gedor, and Ahio, and Zacher. ³² And Mikloth begat Shimeah. And these also dwelt with their brethren in Jerusalem, over against them.

There is little or nothing of history in all these verses; we have not therefore much to observe.

1. As to the difficulties that occur in this and the foregoing genealogies we need not perplex ourselves. I presume Ezra took them as he found them in the books of the kings of Israel and Judah (ch. 9:1), according as they were given in by the several tribes, each observing what method they thought fit. Hence some ascend, others desecnd; some have numbers affixed, others places; some have historical remarks intermixed, others have not; some are shorter, others longer; some agree with other records, others differ; some, it is likely, were torn, erased, and blotted, others more legible. Those of Dan and Reuben were entirely lost. This holy man wrote as he was moved by the Holy Ghost; but there was no necessity for the making up of the defects, no, nor for the rectifying of the mistakes, of these genealogies by inspiration. It was sufficient that he copied them out as they came into his hand, or so much of them as was requisite to the present purpose, which was the directing of the returned captives to settle as nearly as they could with those of their own family, and in the places of their former residence. We may suppose that many things in these genealogies which to us seem intricate, abrupt, and perplexed, were plain and easy to them then (who knew how to fill up the deficiencies) and abundantly answered the intention of the publishing of them.

2. Many great and mighty nations there were now in being upon earth, and many illustrious men in them, whose names are buried in perpetual oblivion, while the names of multitudes of the Israel of God are here carefully preserved in everlasting remembrance. They are Jasher, Jeshurun – just ones, and the memory of the just is blessed. Many of these we have reason to fear, came short of everlasting honour (for even the wicked kings of Judah come into the genealogy), yet the perpetuating of their names here was a figure of the writing of the names of all God's spiritual Israel in the Lamb's book of life.

3. This tribe of Benjamin was once brought to a very low ebb, in the time of the judges, upon the occasion of the iniquity of Gibeah, when only 600 men escaped the sword of justice; and yet, in these genealogies, it makes as good a figure as almost any of the tribes: for it is the honour of God to help the weakest and raise up those that are most diminished and abased.

4. Here is mention of one Ehud (v. 6), in the preceding verse of one Gera (v. 5) and (v. 8) of one that descended from him, that begat children in the country of Moab, which inclines me to think it was that Ehud who was the second of the judges of Israel; for he is said to be the son of Gera and a Benjamite (Judg. 3:15), and he delivered Israel from the oppression of the Moabites by killing the king of Moab, which might give him a greater sway in the country of Moab than we find evidence of in his history and might occasion some of his posterity to settle there.

5. Here is mention of some of the Benjamites that drove away the inhabitants of Gath (v. 13), perhaps those that had slain the Ephraimites (ch. 7:21) or their posterity, by way of reprisal: and one of those that did this piece of justice was named Beriah too, that name in which the memorial of that injury was preserved.

6. Particular notice is taken of those that dwelt in Jerusalem (v. 28 and again v. 32), that those whose ancestors had had their residence there might thereby be induced, at their return from captivity, to settle there too, which, for aught that appears, few were willing to do, because it was the post of danger: and therefore we find (Neh. 11:2) the people blessed those that willingly offered themselves to dwell at Jerusalem, the greater part being inclined to prefer the cities of Judah. Those whose godly parents had their conversation in the new Jerusalem should thereby be engaged to set their faces thitherward and pursue the way thither, whatever it cost them.

I Chronicles 8:33-40

Genealogies. B. C. 700.

³³ And Ner begat Kish, and Kish begat Saul, and Saul begat Jonathan, and Malchishua, and Abinadab, and Esh-baal. ³⁴ And the son of Jonathan was Merib-baal; and Merib-baal begat Micah. ³⁵ And the sons of Micah were, Pithon, and Melech, and Tarea, and Ahaz. ³⁶ And Ahaz begat Jehoadah; and Jehoadah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza, ³⁷ And Moza begat Binea: Rapha was his son, Eleasah his son, Azel his son: ³⁸ And Azel had six sons, whose names are these, Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan. All these were the sons of Azel. ³⁹ And the sons of Eshek his brother were, Ulam his firstborn, Jehush the second, and Eliphelet the third. ⁴⁰ And the sons of Ulam were mighty men of valour, archers, and had many sons, and sons' sons, a hundred and fifty. All these are of the sons of Benjamin.

It is observable that among all the genealogies of the tribes there is no mention of any of the kings of Israel after the defection from the house of David, much less of their families; not a word of Jeroboam's house or Baasha's, of Umri's or Jehu's; for they were all idolaters. But of the family of Saul, which was the royal family before the elevation of David, we have here a particular account.

1. Before Saul, Kish and Ner only are named, his father and grandfather, v. 33. His pedigree is carried higher 1 Sam. 9:1, only there Kish is said to be the son of Abiel, here of Ner. He was in truth the son of Ner but the grandson of Abiel, as appears by 1 Sam. 14:51, where it is said that Ner was the son of Abiel, and that Abner, who was the son of Ner, was Saul's uncle (that is, his father's brother); therefore his father was also the son of Ner. It is common in all languages to put sons for grandsons and other descendents, much more in the scanty language of the Hebrews.

2. After Saul, divers of his sons are named, but the posterity of none of them, save Jonathan only, who was blessed with numerous issue and those honoured with a place in the sacred genealogies for the sake of his sincere kindness to David. The line of Jonathan is drawn down here for about ten generations. Perhaps David was, in a particular manner, careful to preserve that, and assigned it a page by itself, because of the covenant made between his seed and Jonathan's seed forever, 1 Sam. 20:15, 23, 42. This genealogy ends in Ulam, whose family became famous in the tribe of Benjamin for the number of its valiant men. Of that one man's posterity there were, as it should seem, at one time, 150 archers brought into the field of battle, that were mighty men of valour, v. 40. That is taken notice of concerning them which is more a man's praise than his pomp or wealth is, that they were qualified to serve their country.

I Chronicles 9

This chapter intimates to us that one end of recording all these genealogies was to direct the Jews, now that they had returned out of captivity, with whom to incorporate and where to reside; for here we have an account of those who first took possession of Jerusalem after their return from Babylon, and began the rebuilding of it upon the old foundation.

I. The Israelites, ver. 2 -9.

II. The priests, ver. 10 -13.

III. The Levites and other Nethinim, ver. 14 -26.

IV. Here is the particular charge of some of the priests and Levites, ver. 27 -34.

V. A repetition of the genealogy of king Saul, ver. 35 -44.

I Chronicles 9:1-13

Genealogies. B. C. 700.

¹ So all Israel were reckoned by genealogies; and, behold, they were written in the book of the kings of Israel and Judah, who were carried away to Babylon for their transgression. ² Now the first inhabitants that dwelt in their possessions in their cities were, the Israelites, the priests, Levites, and the Nethinims. ³ And in Jerusalem dwelt of the children of Judah, and of the children of Benjamin, and of the children of Ephraim, and Manasseh; ⁴ Uthai the son of Ammihud, the son of Omri, the son of Imri, the son of Bani, of the children of Pharez the son of Judah. ⁵ And of the Shilonites; Asaiah the firstborn, and his sons. ⁶ And of the sons of Zerah; Jeuel, and their brethren, six hundred and ninety. ⁷ And of the sons of Benjamin; Sallu the son of Meshullam, the son of Hodaviah, the son of Hasenuah, ⁸ And Ibneiah the son of Jeroham, and Elah the son of Uzzi, the son of Michri, and Meshullam the son of Shephathiah, the son of Reuel, the son of Ibnijah; ⁹ And their brethren, according to their generations, nine hundred and fifty and six. All these men were chief of the fathers in the house of their fathers. ¹⁰ And of the priests; Jedaiah, and Jehoiarib, and Jachin, ¹¹ And Azariah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of the house of God; ¹² And Adaiah the son of Jeroham, the son of Pashur, the son of Malchijah, and Maasiai the son of Adiel, the son of Jahzerah, the son of Meshullam, the son of Meshillemith, the son of Immer; ¹³ And their brethren, heads of the house of their fathers, a thousand and seven hundred and threescore; very able men for the work of the service of the house of God.

The first verse looks back upon the foregoing genealogies, and tells us they were gathered out of the books of the kings of Israel and Judah, not that which we have in the canon of scripture, but another civil record, which was authentic, as the king's books with us. Mentioning Israel and Judah, the historian takes notice of their being carried away to Babylon for their transgression. Let that judgment never be forgotten, but ever be remembered, for warning to posterity to take heed of those sins that brought it upon them. Whenever we speak of any calamity that has befallen us, it is good to add this, "it was for my transgression," that God may be justified and clear when he judges. Then follows an account of the first inhabitants, after their return from captivity, that dwelt in their cities, especially in Jerusalem.

1. The Israelites. That general name is used (v. 2) because with those of Judah and Benjamin there were many of Ephraim and Manasseh, and the other ten tribes (v. 3), such as had escaped to Judah when the body of the ten tribes were carried captive or returned to Judah upon the revolutions in Assyria, and so went into captivity with them, or met them when they were in Babylon, associated with them, and so shared in the benefit of their enlargement. It was foretold that the children of Judah and of Israel should be gathered together and come up out of the land (Hos. 1:11), and that they should be one nation again, Ezek. 37:22. Trouble drives those together that have been at variance; and the pieces of metal that had been separated will run together again when melted in the same crucible. Many both of Judah and Israel staid behind in captivity; but some of both, whose spirit God stirred up, enquired the way to Zion again. Divers are here named, and many more numbered, who were chief of the fathers (v. 9), who ought to be remembered with honour, as Israelites indeed.

2. The priests, v. 10. It was their praise that they came with the first. Who should lead in a good work if the priests, the Lord's ministers, do not? It was the people's praise that they would not come without them; for who but the priests should keep knowledge? Who but the priests should bless them in the name of the Lord? (1.) It is said of one of them that he was the ruler of the house of God (v. 11) not the chief ruler, for Joshua was then the high priest, but the sagan, and the next under him, his deputy, who perhaps applied more diligently to the business than the high priest himself. In the house of God it is requisite that there be rulers, not to make new laws, but to take care that the laws of God be duly observed by priests as well as people. (2.) It is said of many of them that they were very able men for the service of the house of God, v. 13. In the house of God there is service to be done, constant service; and it is well for the church when those are employed in that service who are qualified for it, able ministers of the New Testament, 2 Cor. 3:6. The service of the temple was such as required at all times, especially in this critical juncture, when they had newly come out of Babylon, great courage and vigour of mind, as well as strength of body; and therefore they are praised as mighty men of valour.

I Chronicles 9:14-34

Genealogies; the Employment of the Priests. B. C. 1400.

¹⁴ And of the Levites; Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, of the sons of Merari; ¹⁵ And Bakbakkar, Heresh, and Galal, and Mattaniah the son of Micah, the son of Zichri, the son of Asaph; ¹⁶ And Obadiah the son of Shemaiah, the son of Galal, the son of Jeduthun, and Berechiah the son of Asa, the son of Elkanah, that dwelt in the villages of the Netophathites. ¹⁷ And the porters were, Shallum, and Akkub, and Talmon, and Ahiman, and their brethren: Shallum was the chief; ¹⁸ Who hitherto waited in the king's gate eastward: they were porters in the companies of the children of Levi. ¹⁹ And Shallum the son of Kore, the son of Ebiasaph, the son of Korah, and his brethren, of the house of his father, the Korahites, were over the work of the service, keepers of the gates of the tabernacle: and their fathers, being over the host of the LORD, were keepers of the entry. ²⁰ And Phinehas the son of Eleazar was the ruler over them in time past, and the LORD was with him. ²¹ And Zechariah the son of Meshelemiah was porter of the door of the tabernacle of the congregation. ²² All these which were chosen to be porters in the gates were two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the seer did ordain in their set office. ²³ So they and their children had the oversight of the gates of the house of the LORD, namely, the house of the tabernacle, by wards. ²⁴ In four quarters were the porters, toward the east, west, north, and south. ²⁵ And their brethren, which were in their villages, were to come after seven days from time to time with them. ²⁶ For these Levites, the four chief porters, were in their set office, and were over the chambers and treasuries of the house of God. ²⁷ And they lodged round about the house of God, because the charge was upon them, and the opening thereof every morning pertained to them. ²⁸ And certain of them had the charge of the ministering vessels, that they should bring them in and out by tale. ²⁹ Some of them also were appointed to oversee the vessels, and all the instruments of the sanctuary, and the fine flour, and the wine, and the oil, and the frankincense, and the spices. ³⁰ And some of the sons of the priests made the ointment of the spices. ³¹ And Mattithiah, one of the Levites, who was the firstborn of Shallum the Korahite, had the set office over the things that were made in the pans. ³² And other of their brethren, of the sons of the Kohathites, were over the showbread, to prepare it every sabbath. ³³ And these are the singers, chief of the fathers of the Levites, who remaining in the chambers were free: for they were employed in that work day and night. ³⁴ These chief fathers of the Levites were chief throughout their generations; these dwelt at Jerusalem.

We have here a further account of the good posture which the affairs of religion were put into immediately upon the return of the people out of Babylon. They had smarted for their former neglect of ordinances and under the late want of ordinances. Both these considerations made them very zealous and forward in setting up the worship of God among them; so they began their worship of God at the right end. Instances hereof we have here.

I. Before the house of the Lord was built they had the house of the tabernacle, a plain and movable tent, which they made use of in the mean time. Those that cannot yet reach to have a temple must not be without a tabernacle, but be thankful for that and make the best of it. Never let God's work be left undone for want of a place to do it in.

II. In allotting to the priests and Levites their respective employments, they had an eye to the model that was drawn up by David, and Samuel the seer, v. 22. Samuel, in his time, had drawn the scheme of it, and laid the foundation, though the ark was then in obscurity, and David afterwards finished it, and both acted by immediate direction from God. Or David, as soon as he was anointed had this matter in his mind and consulted Samuel about it, though he was then in his troubles, and the plan was formed in concert between them. This perhaps had been little regarded for many ages; but now, after a long interruption, it was revived. In dividing the work, they observed these ancient land-marks.

III. The most of them dwelt at Jerusalem (v. 34), yet there were some that dwelt in the villages (v. 16, 22), because, it may be, there was not yet room for them in Jerusalem. However they were employed in the service of the tabernacle (v. 25): They were to come after seven days from time to time. They had their week's attendance in their turns.

IV. Many of the Levites were employed as porters at the gates of the house of God, four chief porters (v. 26), and, under them, others, to the number of 212, v. 22. They had the oversight of the gates (v. 23), were keepers of the thresholds, as in the margin (v. 19), and keepers of the entry. This seemed a mean office; and yet David would rather have it than dwell in the tents of wickedness, Ps. 84:10. Their office was,

1. To open the doors of God's house every morning (v. 27) and shut them at night.

2. To keep off the unclean, and hinder those from thrusting in that were forbidden by the law.

3. To direct and introduce into the courts of the Lord those that came thither to worship, and to show them where to go and what to do, that they might not incur punishment. This required care, and diligence, and constant attendance. Ministers have work to do of this kind.

V. Here is one Phinehas, a son of Eleazar, that is said to be a ruler over them in time past (v. 20), not the famous high priest of that name, but (as is supposed) an eminent Levite, of whom it is here said that the Lord was with him, or (as the Chaldee reads it) the Word of the Lord was his helper – the eternal Word, who is Jehovah, the mighty one on whom help is laid.

VI. It is said of some of them that, because the charge was upon them, they lodged round about the house of God, v. 27. It is good for ministers to be near their work, that they may give themselves wholly to it. The Levites pitched about the tabernacle when they marched through the wilderness. Then they were porters in one sense, bearing the burdens of the sanctuary, now porters in another sense, attending the gates and the doors – in both instances keeping the charge of the sanctuary.

VII. Every one knew his charge. Some were entrusted with the plate, the ministering vessels, to bring them in and out by tale, v. 28. Others were appointed to prepare the fine flour, wine, oil, etc., v. 29. Others, that were priests, made up the holy anointing oil, v. 30. Others took care of the meat-offerings, v. 31. Others of the show-bread, v. 32. As in other great houses, so in God's house, the work is likely to be done well when every one knows the duty of his place and makes a business of it. God is the God of order: but that which is every body's work will be nobody's work.

VIII. The singers were employed in that work day and night, v. 33. They were the chief fathers of the Levites that made a business of it, not mean singing-men, that made a trade of it. They remained in the chambers of the temple, that they might closely and constantly attend it, and were therefore excused from all other services. It should seem, some companies were continually singing, at least at stated hours, both day and night. Thus was God continually praised, as it is fit he should be who is continually doing good. Thus devout people might, at any hour, have assistance in their devotion. Thus was the temple a figure of the heavenly one, where they rest not day nor night from praising God, Rev. 4:8. Blessed are those that dwell in thy house; they will be still praising thee.

I Chronicles 9:35-44

Genealogies. B. C. 1400.

³⁵ And in Gibeon dwelt the father of Gibeon, Jehiel, whose wife's name was Maachah: ³⁶ And his firstborn son Abdon, then Zur, and Kish, and Baal, and Ner, and Nadab, ³⁷ And Gedor, and Ahio, and Zechariah, and Mikloth. ³⁸ And Mikloth begat Shimeam. And they also dwelt with their brethren at Jerusalem, over against their brethren. ³⁹ And Ner begat Kish; and Kish begat Saul; and Saul begat Jonathan, and Malchishua, and Abinadab, and Eshbaal. ⁴⁰ And the son of Jonathan was Merib-baal: and Merib-baal begat Micah. ⁴¹ And the sons of Micah were, Pithon, and Melech, and Tahrea, and Ahaz. ⁴² And Ahaz begat Jarah; and Jarah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza; ⁴³ And Moza begat Binea; and Rephaiah his son, Eleasah his son, Azel his son. ⁴⁴ And Azel had six sons, whose names are these, Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan: these were the sons of Azel.

These verses are the very same with ch. 8:29 -38, giving an account of the ancestors of Saul and the posterity of Jonathan. There it is the conclusion of the genealogy of Benjamin; here it is an introduction to the story of Saul. We take the repetition as we find it; but if we admit that there are in the originals, especially in these books, some errors of the transcribers, I should be tempted to think this repetition arose from a blunder. Some one, in copying out these genealogies, having written those words, v. 34 (These dwelt in Jerusalem), cast his eye on the same words, ch. 8:28. (These dwelt in Jerusalem), and so went on with what followed there, instead of going on with what followed here; and, when he perceived his mistake, was loth to make a blot in his book, and so let it stand. We have a rule in our law, Redundans non nocet – Redundancies do no harm.

I Chronicles 10

The design of Ezra, in these books of the Chronicles, was to preserve the records of the house of David, which, though much sunk and lessened in a common eye by the captivity, yet grew more and more illustrious in the eyes of those that lived by faith by the nearer approach of the Son of David. And therefore he repeats, not the history of Saul's reign, but only of his death, by which way was made for David to the throne. In this chapter we have,

I. The fatal rout which the Philistines gave to Saul's army, and the fatal stroke which he gave himself, ver. 1 -7.

II. The Philistines' triumph therein, ver. 8 -10.

III. The respect which the men of Jabesh-Gilead showed the royal corpse, ver. 11, 12.

IV. The reason of Saul's rejection, ver. 13, 14.

I Chronicles 10:1-7

The Death of Saul. B. C. 1400.

¹ Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa. ² And the Philistines followed hard after Saul, and after his sons; and the Philistines slew Jonathan, and Abinadab, and Malchishua, the sons of Saul. ³ And the battle went sore against Saul, and the archers hit him, and he was wounded of the archers. ⁴ Then said Saul to his armourbearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and abuse me. But his armourbearer would not; for he was sore afraid. So Saul took a sword, and fell upon it. ⁵ And when his armourbearer saw that Saul was dead, he fell likewise on the sword, and died. ⁶ So Saul died, and his three sons, and all his house died together. ⁷ And when all the men of Israel that were in the valley saw that they fled, and that Saul and his sons were dead, then they forsook their cities, and fled: and the Philistines came and dwelt in them.

This account of Saul's death is the same with that which we had, 1 Sam. 31:1, etc. We need not repeat the exposition of it. Only let us observe,

1. Princes sin and the people suffer for it. It was a bad time with Israel when they fled before the Philistines and fell down slain (v. 1), when they quitted their cities, and the Philistines came and dwelt in them, v. 7. We do not find that they were at this time guilty of idolatry, as they had been before, in the days of the judges, and were afterwards, in the days of the kings. Samuel had reformed them, and they were reformed: and yet they are thus given to the spoil and to the robbers. No doubt there was enough in them to deserve this judgment; but that which divine Justice had chiefly an eye to was the sin of Saul. Note, Princes and great men should in a special manner take heed of provoking God's wrath; for, if they kindle that fire, they know not how many may be consumed by it for their sakes.

2. Parents sin and the children suffer for it. When the measure of Saul's iniquity was full, and his day came to fall (which David foresaw, 1 Sam. 26:10), he not only descended into battle and perished himself, but his sons (all but Ishbosheth) perished with him, and Jonathan among the rest, that gracious, generous man; for all things come alike to all. Thus was the iniquity of the fathers visited upon the children, and they fell as parts of the condemned father. Note, Those that love their seed must leave their sins, lest they perish not alone in their iniquity, but bring ruin on their families with themselves, or entail a curse upon them when they are gone.

3. Sinners sin and at length suffer for it themselves, though they be long reprieved; for, although sentence be not executed speedily, it will be executed. It was so upon Saul; and the manner of his fall was such as, in various particulars, answered to his sin. (1.) He had thrown a javelin more than once at David, and missed him; but the archers hit him, and he was wounded of the archers. (2.) He had commanded Doeg to slay the priests of the Lord; and now, in despair, he commands his armour-bearer to draw his sword and thrust him through. (3.) He had disobeyed the command of God in not destroying the Amalekites, and his armour-bearer disobeys him in not destroying him. (4.) He that was the murderer of the priests is justly left to himself to be his own murderer; and his family is cut off who cut off the city of the priests. See, and say, The Lord is righteous.

I Chronicles 10:8-14

⁸ And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his sons fallen in mount Gilboa. ⁹ And when they had stripped him, they took his head, and his armour, and sent into the land of the Philistines round about, to carry tidings unto their idols, and to the people. ¹⁰ And they put his armour in the house of their gods, and fastened his head in the temple of Dagon. ¹¹ And when all Jabesh-gilead heard all that the Philistines had done to Saul, ¹² They arose, all the valiant men, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days. ¹³ So Saul died for his transgression which he committed against the LORD, even against the word of the LORD, which he kept not, and also for asking counsel of one that had a familiar spirit, to enquire of it; ¹⁴ And enquired not of the LORD: therefore he slew him, and turned the kingdom unto David the son of Jesse.

Here,

I. From the triumph of the Philistines over the body of Saul we may learn,

1. That the greater dignity men are advanced to the greater disgrace they are in danger of falling into. Saul's dead body, because he was king, was abused more than any other of the slain. Advancement makes men a mark for malice.

2. That, if we give not to God the glory of our successes, even the Philistines will rise up in judgment against us and condemn us; for, when they had obtained a victory over Saul, they sent tidings to their idols – poor idols, that knew not what was done a few miles off till the tidings were brought to them, nor then either! They also put Saul's armour in the house of their gods, v. 10. Shall Dagon have so honourable a share in their triumphs and the true and living God be forgotten in ours?

II. From the triumph of the men of Jabesh-Gilead in the rescue of the bodies of Saul and his sons we learn that there is a respect due to the remains of the deceased, especially of deceased princes. We are not to enquire concerning the eternal state; that must be left to God: but we must treat the dead body as those who remember it has been united to an immortal soul and must be so again.

III. From the triumphs of divine Justice in the ruin of Saul we may learn,

1. That the sin of sinners will certainly find them out, sooner or later: Saul died for his transgression.

2. That no man's greatness can exempt him from the judgments of God.

3. Disobedience is a killing thing. Saul died for not keeping the word of the Lord, by which he was ordered to destroy the Amalekites.

4. Consulting with witches is a sin that fills the measure of iniquity as soon as any thing. Saul enquired of one that had a familiar spirit, and enquired not of the Lord, therefore he slew him, v. 13, 14. Saul slew himself, and yet it is said, God slew him. What is done by wicked hands is yet done by the determinate counsel and foreknowledge of God. Those that abandon themselves to the devil shall be abandoned to him; so shall their doom be. It is said (1 Sam. 28:6) that Saul did enquire of the Lord and he answered him not: but here it is said, Saul did not enquire of God; for he did not till he was brought to the last extremity, and then it was too late.

I Chronicles 11

In this chapter is repeated,

I. The elevation of David to the throne, immediately upon the death of Saul, by common consent, ver. 1 -3.

II. His gaining the castle of Zion out of the hands of the Jebusites, ver. 4 -9.

III. The catalogue of the worthies and great men of his kingdom, ver. 10 -47.

I Chronicles 11:1-9

David's Accession to the Throne. B. C. 1055.

¹ Then all Israel gathered themselves to David unto Hebron, saying, Behold, we are thy bone and thy flesh. ² And moreover in time past, even when Saul was king, thou wast he that leddest out and broughtest in Israel: and the LORD thy God said unto thee, Thou shalt feed my people Israel, and thou shalt be ruler over my people Israel. ³ Therefore came all the elders of Israel to the king to Hebron; and David made a covenant with them in Hebron before the LORD; and they anointed David king over Israel, according to the word of the LORD by Samuel. ⁴ And David and all Israel went to Jerusalem, which is Jebus; where the Jebusites were, the inhabitants of the land. ⁵ And the inhabitants of Jebus said to David, Thou shalt not come hither. Nevertheless David took the castle of Zion, which is the city of David. ⁶ And David said, Whosoever smiteth the Jebusites first shall be chief and captain. So Joab the son of Zeruiah went first up, and was chief. ⁷ And David dwelt in the castle; therefore they called it the city of David. ⁸ And he built the city round about, even from Millo round about: and Joab repaired the rest of the city. ⁹ So David waxed greater and greater: for the LORD of hosts was with him.

David is here brought to the possession.

I. Of the throne of Israel, after he had reigned seven years in Hebron, over Judah only. In consideration of his relation to them (v. 1), his former good services, and especially the divine designation (v. 2), they anointed him their king: he covenanted to protect them, and they to bear faith and true allegiance to him, v. 3. Observe,

1. God's counsels will be fulfilled at last, whatever difficulties lie in the way. If God had said, David shall rule, it is in vain to oppose it.

2. Men that have long stood in their own light, when they have long wearied themselves with their lying vanities, it is to be hoped, will understand the things that belong to their peace and return to their own mercies.

3. Between prince and people there is an original contract, which both ought religiously to observe. If ever any prince might have claimed an absolute despotic power, David might, and might as safely as any have been entrusted with it; and yet he made a covenant with the people, took the coronation-oath, to rule by law.

II. Of the strong-hold of Zion, which was held by the Jebusites till David's time. Whether David had a particular eye upon it as a place fit to make a royal city, or whether he had a promise of it from God, it seems that one of his first exploits was to make himself master of that fort; and, when he had it, he called it the city of David, v. 7. To this reference is had, Ps. 2:6. I have set my king upon my holy hill of Zion. See here what quickens and engages resolution in great undertakings.

1. Opposition. When the Jebusites set David at defiance, and said, Thou shalt not come hither. he resolved to force it, whatever it cost him.

2. Prospect of preferment. When David proposed to give the general's place to him that would lead the attack upon the castle of Zion, Joab was fired with the proposal, and he went up first, and was chief. It has been said, "Take away honour out of the soldier's eye and you cut off the spurs from his heels."

I Chronicles 11:10-47

David's Mighty Men. B. C. 1048.

¹⁰ These also are the chief of the mighty men whom David had, who strengthened themselves with him in his kingdom, and with all Israel, to make him king, according to the word of the LORD concerning Israel. ¹¹ And this is the number of the mighty men whom David had; Jashobeam, a Hachmonite, the chief of the captains: he lifted up his spear against three hundred slain by him at one time. ¹² And after him was Eleazar the son of Dodo, the Ahohite, who was one of the three mighties. ¹³ He was with David at Pas-dammim, and there the Philistines were gathered together to battle, where was a parcel of ground full of barley; and the people fled from before the Philistines. ¹⁴ And they set themselves in the midst of that parcel, and delivered it, and slew the Philistines; and the LORD saved them by a great deliverance. ¹⁵ Now three of the thirty captains went down to the rock to David, into the cave of Adullam; and the host of the Philistines encamped in the valley of Rephaim. ¹⁶ And David was then in the hold, and the Philistines' garrison was then at Bethlehem. ¹⁷ And David longed, and said, Oh that one would give me drink of the water of the well of Bethlehem, that is at the gate! ¹⁸ And the three brake through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David: but David would not drink of it, but poured it out to the LORD, ¹⁹ And said, My God forbid it me, that I should do this thing: shall I drink the blood of these men that have put their lives in jeopardy? for with the jeopardy of their lives they brought it. Therefore he would not drink it. These things did these three mightiest. ²⁰ And Abishai the brother of Joab, he was chief of the three: for lifting up his spear against three hundred, he slew them, and had a name among the three. ²¹ Of the three, he was more honourable than the two; for he was their captain: howbeit he attained not to the first three. ²² Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done many acts; he slew two lionlike men of Moab: also he went down and slew a lion in a pit in a snowy day. ²³ And he slew an Egyptian, a man of great stature, five cubits high; and in the Egyptian's hand was a spear like a weaver's beam; and he went down to him with a staff, and plucked the spear out of the Egyptian's hand, and slew him with his own spear. ²⁴ These things did Benaiah the son of Jehoiada, and had the name among the three mighties. ²⁵ Behold, he was honourable among the thirty, but attained not to the first three: and David set him over his guard. ²⁶ Also the valiant men of the armies were, Asahel the brother of Joab, Elhanan the son of Dodo of Bethlehem, ²⁷ Shammoth the Harorite, Helez the Pelonite, ²⁸ Ira the son of Ikkesh the Tekoite, Abiezer the Antothite, ²⁹ Sibbecai the Hushathite, Ilai the Ahohite, ³⁰ Maharai the Netophathite, Heled the son of Baanah the Netophathite, ³¹ Ithai the son of Ribai of Gibeah, that pertained to the children of Benjamin, Benaiah the Pirathonite, ³² Hurai of the brooks of Gaash, Abiel the Arbathite, ³³ Azmaveth the Baharumite, Eliahba the Shaalbonite, ³⁴ The sons of Hashem the Gizonite, Jonathan the son of Shage the Hararite, ³⁵ Ahiam the son of Sacar the Hararite, Eliphal the son of Ur, ³⁶ Hepher the Mecherathite, Ahijah the Pelonite, ³⁷ Hezro the Carmelite, Naarai the son of Ezbai, ³⁸ Joel the brother of Nathan, Mibhar the son of Haggeri, ³⁹ Zelek the Ammonite, Naharai the Berothite, the armourbearer of Joab the son of Zeruiah, ⁴⁰ Ira the Ithrite, Gareb the Ithrite, ⁴¹ Uriah the Hittite, Zabad the son of Ahlai, ⁴² Adina the son of Shiza the Reubenite, a captain of the Reubenites, and thirty with him, ⁴³ Hanan the son of Maachah, and Joshaphat the Mithnite, ⁴⁴ Uzzia the Ashterathite, Shama and Jehiel the sons of Hothan the Aroerite, ⁴⁵ Jediael the son of Shimri, and Joha his brother, the Tizite, ⁴⁶ Eliel the Mahavite, and Jeribai, and Joshaviah, the sons of Elnaam, and Ithmah the Moabite, ⁴⁷ Eliel, and Obed, and Jasiel the Mesobaite.

We have here an account of David's worthies, the great men of his time that served him and were preferred by him. The first edition of this catalogue we had, 2 Sam. 23:8, etc. This is much the same, only that those named here from v. 41 to the end are added. Observe,

I. The connexion of this catalogue with that which is said concerning David, v. 9.

1. David waxed greater and greater, and these were his mighty men. Much of the strength and honour of great men is borrowed from their servants and depends upon them, which cannot but somewhat diminish pomp and power in the opinion of those that are wise. David is great because he has great men about him; take these away, and he is where he was.

2. The Lord of hosts was with him, and these were the mighty men which he had. God was with him and wrought for him, but by men and means and the use of second causes. By this it appeared that God was with him, that he inclined the hearts of those to come over to him that were able to serve his interest. As, if God be for us none can be against us, so, if God be for us, all shall be for us that we have occasion for. Yet David ascribed his success and increase, not to the hosts he had, but to the Lord of hosts, not to the mighty men that were with him, but to the mighty God whose presence with us is all in all.

II. The title of this catalogue (v. 10): These are the men who strengthened themselves with him. In strengthening him they strengthened themselves and their own interest; for his advancement was theirs. What we do in our places for the support of the kingdom of the Son of David we shall be gainers by. In strengthening it we strengthen ourselves. It may be read, They held strongly with him and with all Israel. Note, When God has work to do he will not want fit instruments to do it with. If it be work that requires mighty men, mighty men shall either be found or made to effect it, according to the word of the Lord.

III. That which made all these men honourable was the good service that they did to their king and country; they helped to make David king (v. 10) – a good work. They slew the Philistines, and other public enemies, and were instrumental to save Israel. Note, The way to be great is to do good. Nor did they gain this honour without labour and the hazard of their lives. The honours of Christ's kingdom are prepared for those that fight the good fight of faith, that labour and suffer, and are willing to venture all, even life itself, for Christ and a good conscience. It is by a patient continuance in well-doing that we must seek for glory, and honour, and immortality; and those that are faithful to the Son of David shall find their names registered and enrolled much more to their honour than these are in the records of fame.

IV. Among all the great exploits of David's mighty men, here is nothing great mentioned concerning David himself but his pouring out water before the Lord which he had longed for, v. 18, 19. Four very honourable dispositions of David appeared in that action, which, for aught I know, made it as great as any of the achievements of those worthies.

1. Repentance for his own weakness. It is really an honour to a man, when he is made sensible that he has said or done any thing unadvisedly, to unsay it and undo it again by repentance, as it is a shame to a man when he has said or done amiss to stand to it.

2. Denial of his own appetite. He longed for the water of the well of Bethlehem; but, when he had it, he would not drink it, because he would not so far humour himself and gratify a foolish fancy. He that has such a rule as this over his own spirit is better than the mighty. It is an honour to a man to have the command of himself; but he that will command himself must sometimes cross himself.

3. Devotion towards God. That water which he thought too good, too precious, for his own drinking, he poured out to the Lord for a drink offering. If we have any thing better than another, let God be honoured with it, who is the best, and should have the best.

4. Tenderness of his servants. It put him into the greatest confusion imaginable to think that three brave men should hazard their lives to fetch water for him. In his account it turns the water into blood. It is the honour of great men not to be prodigal of the blood of those they employ, but, in all the commands they give them, to put their own souls into their souls' stead.

V. In the wonderful achievements of these heroes the power of God must be acknowledged. How could one slay 300 and another the same number (v. 11, 20), another two lion-like men (v. 22), and another an Egyptian giant (v. 23), if they had not had the extraordinary presence of God with them, according to that promise, Josh. 23:10, One man of you shall chase a thousand, for the Lord your God fighteth for you?

VI. One of these worthies is said to be an Ammonite (v. 39), another a Moabite (v. 46), and yet the law was that an Ammonite and a Moabite should not enter into the congregation of the Lord, Deut. 23:3. These, it is likely, had approved themselves so hearty for the interest of Israel that in their case it was thought fit to dispense with that law, and the rather because it was an indication that the Son of David would have worthies among the Gentiles: with him there is neither Greek nor Jew.

I Chronicles 12

What the mighty men did towards making David king we read in the foregoing chapter. Here we are told what the many did towards it. It was not all at once, but gradually, that David ascended the throne. His kingdom was to last; and therefore, like fruits that keep longest, it ripened slowly. After he had long waited for the vacancy of the throne, it was at two steps and those above seven years distant, that he ascended it. Now we are here told,

I. What help came in to him to Ziklag, to make him king of Judah, ver. 1 -22.

II. What help came in to him in Hebron, to make him king over all Israel, above seven years after, ver. 23 -40.

I Chronicles 12:1-22

David's Army. B. C. 1055.

¹ Now these are they that came to David to Ziklag, while he yet kept himself close because of Saul the son of Kish: and they were among the mighty men, helpers of the war. ² They were armed with bows, and could use both the right hand and the left in hurling stones and shooting arrows out of a bow, even of Saul's brethren of Benjamin. ³ The chief was Ahiezer, then Joash, the sons of Shemaah the Gibeathite; and Jeziel, and Pelet, the sons of Azmaveth; and Berachah, and Jehu the Antothite, ⁴ And Ismaiah the Gibeonite, a mighty man among the thirty, and over the thirty; and Jeremiah, and Jahaziel, and Johanan, and Josabad the Gederathite, ⁵ Eluzai, and Jerimoth, and Bealiah, and Shemariah, and Shephatiah the Haruphite, ⁶ Elkanah, and Jesiah, and Azareel, and Joezer, and Jashobeam, the Korhites, ⁷ And Joelah, and Zebadiah, the sons of Jeroham of Gedor. ⁸ And of the Gadites there separated themselves unto David into the hold to the wilderness men of might, and men of war fit for the battle, that could handle shield and buckler, whose faces were like the faces of lions, and were as swift as the roes upon the mountains; ⁹ Ezer the first, Obadiah the second, Eliab the third, ¹⁰ Mishmannah the fourth, Jeremiah the fifth, ¹¹ Attai the sixth, Eliel the seventh, ¹² Johanan the eighth, Elzabad the ninth, ¹³ Jeremiah the tenth, Machbanai the eleventh. ¹⁴ These were of the sons of Gad, captains of the host: one of the least was over a hundred, and the greatest over a thousand. ¹⁵ These are they that went over Jordan in the first month, when it had overflown all his banks; and they put to flight all them of the valleys, both toward the east, and toward the west. ¹⁶ And there came of the children of Benjamin and Judah to the hold unto David. ¹⁷ And David went out to meet them, and answered and said unto them, If ye be come peaceably unto me to help me, mine heart shall be knit unto you: but if ye be come to betray me to mine enemies, seeing there is no wrong in mine hands, the God of our fathers look thereon, and rebuke it. ¹⁸ Then the spirit came upon Amasai, who was chief of the captains, and he said, Thine are we, David, and on thy side, thou son of Jesse: peace, peace be unto thee, and peace be to thine helpers; for thy God helpeth thee. Then David received them, and made them captains of the band. ¹⁹ And there fell some of Manasseh to David, when he came with the Philistines against Saul to battle: but they helped them not: for the lords of the Philistines upon advisement sent him away, saying, He will fall to his master Saul to the jeopardy of our heads. ²⁰ As he went to Ziklag, there fell to him of Manasseh, Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zilthai, captains of the thousands that were of Manasseh. ²¹ And they helped David against the band of the rovers: for they were all mighty men of valour, and were captains in the host. ²² For at that time day by day there came to David to help him, until it was a great host, like the host of God.

We have here an account of those that appeared and acted as David's friends, upon the death of Saul, to bring about the revolution. All the forces he had, while he was persecuted, was but 600 men, who served for his guards; but, when the time had come that he must begin to act offensively, Providence brought in more to his assistance. Even while he kept himself close, because of Saul (v. 1), while he did not appear, to invite or encourage his friends and well-wishers to come in to him (not foreseeing that the death of Saul was so near), God was inclining and preparing them to come over to him with seasonable succours. Those that trust God to do his work for them in his own way and time shall find his providence outdoing all their forecast and contrivance. The war was God's, and he found out helpers of the war, whose forwardness to act for the man God designed for the government is here recorded to their honour.

I. Some, even of Saul's brethren, of the tribe of Benjamin, and a-kin to him, came over to David, v. 2. What moved them to it we are not told. Probably a generous indignation at the base treatment which Saul, one of their tribe, gave him, animated them to appear the more vigorously for him, that the guilt and reproach of it might not lie upon them. These Benjamites are described to be men of great dexterity, that were trained up in shooting and slinging, and used both hands alike – ingenious active men; a few of these might do David a great deal of service. Several of the leading men of them are here named. See Judg. 20:16.

II. Some of the tribe of Gad, though seated on the other side Jordan, had such a conviction of David's title to the government, and fitness for it, that they separated themselves from their brethren (a laudable separation it was) to go to David, though he was in the hold in the wilderness (v. 8), probably some of his strong holds in the wilderness of Engedi. They were but few, eleven in all, here named, but they added much to David's strength. Those that had hitherto come in to his assistance were most of them men of broken fortunes, distressed, discontented, and soldiers of fortune, that came to him rather for protection than to do him any service, 1 Sam. 22:2. But these Gadites were brave men, men of war, and fit for the battle, v. 8. For,

1. They were able-bodied men, men of incredible swiftness, not to fly from, but to fly upon, the enemy, and to pursue the scattered forces. In this they were as swift as the roes upon the mountains, so that no man could escape from them; and yet they had faces like the faces of lions, so that no man could out-fight them.

2. They were disciplined men, trained up to military exercises; they could handle shield and buckler, use both offensive and defensive weapons.

3. They were officers of the militia in their own tribe (v. 14), so that though they did not bring soldiers with them they had them at command, hundreds, thousands.

4. They were daring men, that could break through the greatest difficulties. Upon some expedition or other, perhaps this to David, they swam over the Jordan, when it overflowed all its banks, v. 15. Those are fit to be employed in the cause of God that can venture thus in a dependence upon the divine protection.

5. They were men that would go through with the business they engaged in. What enemies those were that they met with in the valleys, when they had passed Jordan, does not appear; but they put them to flight with their lion-like faces, and pursued them with matchless fury, both towards the east and towards the west; which way soever they turned, they followed their blow, and did not do their work by halves.

III. Some of Judah and Benjamin came to him, v. 16. Their leader was Amasai, whether the same with that Amasa that afterwards sided with Absalom (2 Sam. 17:25) or no does not appear. Now here we have,

1. David's prudent treaty with them, v. 17. He was surprised to see them, and could not but conceive some jealousy of the intentions of their coming, having been so often in danger by the treachery of the men of Ziph and the men of Keilah, who yet were all men of Judah. He might well be timorous whose life was so much struck at; he might well be suspicious who had been deceived in so many that he said, in his haste, All men are liars. No marvel that he meets these men of Judah with caution. Observe,

(1.) How he puts the matter to themselves, how fairly he deals with them. As they are, they shall find him; so shall all that deal with the Son of David. [1.] If they be faithful and honourable, he will be their rewarder: "If you have come peaceably unto me, to help me, though you have come late and have left me exposed a great while, though you bring no great strength with you to turn the scale for me, yet I will thankfully accept your good-will, and my heart shall be knit unto you; I will love you and honour you, and do you all the kindness I can." Affection, respect, and service, that are cordial and sincere, will find favour with a good man, as they do with a good God, though clogged with infirmities, and turning to no great account. But, [2.] If they be false, and come to betray him into the hands of Saul, under colour of friendship, he leaves them to God to be their avenger, as he is, and will be, of every thing that is treacherous and perfidious. Never was man more violently run upon, and run down, than David was (except the Son of David himself), and yet he had the testimony of his conscience that there was no wrong in his hands. He meant no harm to any man, which was his rejoicing in the day of evil, and enabled him, when he feared treachery, to commit his cause to him that judges righteously. He will not be judge in his own cause, though a wise man, nor avenge himself, though a man of valour; but let the righteous God, who hath said, Vengeance is mine, do both. The God of our fathers look thereon and rebuke it.

(2.) In this appeal observe, [1.] He calls God the God of our fathers, both his fathers and theirs. Thus he reminded them not to deal ill with him; for they were both descendants from the same patriarchs, and both dependents on the same God. Thus he encouraged himself to believe that God would right him if he should be abused; for he was the God of his fathers and therefore a blessing was entailed on him, and a God to all Israel and therefore not only a Judge to all the earth, but particularly concerned in determining controversies between contesting Israelites. [2.] He does not imprecate any fearful judgement upon them, though they should deal treacherously, but very modestly refers his cause to the divine wisdom and justice: The Lord look thereon, and judge as he sees (for he sees men's hearts), and rebuke it. It becomes those that appeal to God to express themselves with great temper and moderation; for the wrath of man works not the righteousness of God.

2. Their hearty closure with him, v. 18. Amasai was their spokesman, on whom the Spirit of the Lord came, not a spirit of prophecy, but a spirit of wisdom and resolution, according to the occasion, putting words into his mouth, unpremeditated, which were proper both to give David satisfaction and to animate those that accompanied him. Nothing could be said finer, more lively, or more pertinent to the occasion. For himself and all his associates, (1.) He professed a very cordial adherence to David, and his interest, against all that opposed him, and a resolution to stand by him with the hazard of all that was dear to him: Thine are we, David, and on thy side, thou son of Jesse. In calling him son of Jesse they reminded themselves that he was lineally descended from Nahshon and Salmon, who in their days were princes of the tribe of Judah. Saul called him so in disdain (1 Sam. 20:27; 22:7), but they looked upon it as his honour. They were convinced that God was on his side; and therefore, Thine are we, David, and on thy side. It is good, if we must side, to side with those that side with God and have God with them. (2.) He wished prosperity to David and his cause, not drinking a health, but praying for peace to him and all his friends and well-wishers: "Peace, peace, be unto thee, all the good thy heart desires, and peace be to thy helpers, among whom we desire to be reckoned, that peace may be on us." (3.) He assured him of help from heaven: "For thy God helpeth thee; therefore we wish peace may be, and therefore we doubt not but peace shall be, to thee and thy helpers. God is thy God, and those that have him for their God no doubt have him for their helper in every time of need and danger." From these expressions of Amasai we may take instruction how to testify our affection and allegiance to the Lord Jesus. His we must be without reservation or power of revocation. On his side we must be forward to appear and act. To his interest we must be hearty well-wishers: "Hosanna! prosperity to his gospel and kingdom;" for his God helpeth him, and will till he shall have put down all opposing rule, principality, and power.

3. David's cheerful acceptance of them into his interest and friendship. Charity and honour teach us to let fall our jealousies as soon as satisfaction is given us: David received them, and preferred them to be captains of the band.

IV. Some of Manasseh likewise joined with him, v. 19. Providence gave them a fair opportunity to do so when he and his men marched through their country upon this occasion. Achish took David with him when he went out to fight with Saul; but the lords of the Philistines obliged him to withdraw. We have the story, 1 Sam. 29:4, etc. In his return some great men of Manasseh, who had no heart to join with Saul against the Philistines struck in with David, and very seasonably, to help him against the band of Amalekites who plundered Ziklag; they were not many, but they were all mighty men and did David good service upon that occasion, 1 Sam. 30 See how Providence provides. David's interest grew strangely just when he had occasion to make use of it, v. 22. Auxiliary forces flocked in daily, till he had a great host. When the promise comes to the birth, leave it to God to find strength to bring forth.

I Chronicles 12:23-40

David's Army. B. C. 1048.

²³ And these are the numbers of the bands that were ready armed to the war, and came to David to Hebron, to turn the kingdom of Saul to him, according to the word of the LORD. ²⁴ The children of Judah that bare shield and spear were six thousand and eight hundred, ready armed to the war. ²⁵ Of the children of Simeon, mighty men of valour for the war, seven thousand and one hundred. ²⁶ Of the children of Levi four thousand and six hundred. ²⁷ And Jehoiada was the leader of the Aaronites, and with him were three thousand and seven hundred; ²⁸ And Zadok, a young man mighty of valour, and of his father's house twenty and two captains. ²⁹ And of the children of Benjamin, the kindred of Saul, three thousand: for hitherto the greatest part of them had kept the ward of the house of Saul. ³⁰ And of the children of Ephraim twenty thousand and eight hundred, mighty men of valour, famous throughout the house of their fathers. ³¹ And of the half tribe of Manasseh eighteen thousand, which were expressed by name, to come and make David king. ³² And of the children of Issachar, which were men that had understanding of the times, to know what Israel ought to do; the heads of them were two hundred; and all their brethren were at their commandment. ³³ Of Zebulun, such as went forth to battle, expert in war, with all instruments of war, fifty thousand, which could keep rank: they were not of double heart. ³⁴ And of Naphtali a thousand captains, and with them with shield and spear thirty and seven thousand. ³⁵ And of the Danites expert in war twenty and eight thousand and six hundred. ³⁶ And of Asher, such as went forth to battle, expert in war, forty thousand. ³⁷ And on the other side of Jordan, of the Reubenites, and the Gadites, and of the half tribe of Manasseh, with all manner of instruments of war for the battle, a hundred and twenty thousand. ³⁸ All these men of war, that could keep rank, came with a perfect heart to Hebron, to make David king over all Israel: and all the rest also of Israel were of one heart to make David king. ³⁹ And there they were with David three days, eating and drinking: for their brethren had prepared for them. ⁴⁰ Moreover they that were nigh them, even unto Issachar and Zebulun and Naphtali, brought bread on asses, and on camels, and on mules, and on oxen, and meat, meal, cakes of figs, and bunches of raisins, and wine, and oil, and oxen, and sheep abundantly: for there was joy in Israel.

We have here an account of those who were active in perfecting the settlement of David upon the throne, after the death of Ishbosheth. We read (ch. 11:1, and before 2 Sam. 5:1) that all the tribes of Israel came, either themselves or by their representatives, to Hebron, to make David king; now here we have an account of the quota which every tribe brought in ready armed to the war, in case there should be any opposition, v. 23. We may observe here,

I. That those tribes that lived nearest brought the fewest-Judah but 6800 (v. 24), Simeon but 7100 (v. 25); whereas Zebulun, that lay remote, brought 50,000, Asher 40,000, and the two tribes and a half on the other side Jordan 120,000. Not as if the next adjacent tribes were cold in the cause; but they showed as much of their prudence in bringing few, since all the rest lay so near within call, as the others did of their zeal in bringing so many. The men of Judah had enough to do to entertain those that came from afar.

II. The Levites themselves, and the priests (called here the Aaronites), appeared very hearty in this cause, and were ready, if there were occasion, to fight for David, as well as pray for him, because they knew he was called of God to the government, v. 26 -28.

III. Even some of the kindred of Saul came over to David (v. 29), not so many as of the other tribes, because a foolish affection for their own tribe, and a jealousy for the honour of it, kept many of them long in the sinking interest of Saul's family. Kindred should never over-rule conscience. Call no man Father to this extent, but God only.

IV. It is said of most of these that they were mighty men of valour (v. 25, 28, 30), of others that they were expert in war (v. 35, 36), and of them all that they could keep rank, v. 38. They had a great deal of martial fire, and yet were governable and subject to the rules of order – warm hearts but cool heads.

V. Some were so considerate as to bring with them arms, and all instruments for war (v. 24, 33, 37), for how could they think that David should be able to furnish them?

VI. The men of Issachar were the fewest of all, only 200, and yet as serviceable to David's interest as those that brought in the greatest numbers, these few being in effect the whole tribe. For,

1. They were men of great skill above any of their neighbours, men that had understanding of the times, to know what Israel ought to do. They understood the natural times, could discern the face of the sky, were weather-wise, could advise their neighbours in the proper times for ploughing, sowing reaping, etc. Or the ceremonial times, the times appointed for the solemn feasts; therefore they are said to call the people to the mountain (Deut. 33:19), for almanacs were not then so common as now. Or, rather, the political times; they understood public affairs, the temper of the nation, and the tendencies of the present events. It is the periphrasis of statesmen that they know the times, Esth. 1:13. Those of that tribe were greatly intent on public affairs, had good intelligence from abroad and made a good use of it. They knew what Israel ought to do: from their observation and experience they learned both their own and others' duty and interest. In this critical juncture they knew Israel ought to make David king. It was not only expedient, but necessary; the present posture of affairs called for it. The men of Issachar dealt mostly in country business, and did not much intermeddle in public affairs, which gave them an opportunity of observing others and conversing with themselves. A stander-by sees sometimes more than a gamester.

2. They were men of great interests; for all their brethren were at their commandment. The commonality of that tribe having bowed their shoulder to bear (Gen. 49:15), the great men had them at their beck. Hence we read of the princes of Issachar, Judg. 5:15. They knew how to rule, and the rest knew how to obey. It is happy indeed when those that should lead are intelligent and judicious, and those who are to follow are modest and obsequious.

VII. It is said of them all that they engaged in this enterprise with a perfect heart (v. 38), and particularly of the men of Zebulun that they were not of double heart, v. 33. They were, in this matter, Israelites indeed, in whom was no guile. And this was their perfection, that they were of one heart, v. 38. None had any separate interests, but all for the public good.

VIII. The men of Judah, and others of the adjacent tribes, prepared for the victualling of their respective camps when they came to Hebron, v. 39, 40. Those that were at the least pains in travelling to this convention, or congress of states, thought themselves obliged to be at so much the more charge in entertaining the rest, that there might be something of an equality. A noble feast was made (was made for laughter, Eccl. 10:19) upon this occasion, for there was joy in Israel, v. 40. And good reason; for when the righteous bear rule the city rejoices. Thus, when the throne of Christ is set up in a soul, there is, or ought to be, great joy in that soul: and provision is made for the feasting of it, not as here for two or three days, but for the whole life, nay, for eternity.

I Chronicles 13

In the foregoing chapter we have David made king, by which the civil government was happily settled. In this chapter care is taken about religion.

I. David consults with the representatives of the people about bringing up the ark out of its obscurity into a public place; and it is resolved on, ver. 1 -4.

II. With a great deal of solemnity and joy, it is carried from Kirjath-jearim, ver. 5 -8.

III. Uzza is struck dead for touching it, which, for the present, spoils the solemnity and stops the proceedings, ver. 9 -14.

I Chronicles 13:1-8

The Removal of the Ark. B. C. 1048.

¹ And David consulted with the captains of thousands and hundreds, and with every leader. ² And David said unto all the congregation of Israel, If it seem good unto you, and that it be of the LORD our God, let us send abroad unto our brethren every where, that are left in all the land of Israel, and with them also to the priests and Levites which are in their cities and suburbs, that they may gather themselves unto us: ³ And let us bring again the ark of our God to us: for we enquired not at it in the days of Saul. ⁴ And all the congregation said that they would do so: for the thing was right in the eyes of all the people. ⁵ So David gathered all Israel together, from Shihor of Egypt even unto the entering of Hemath, to bring the ark of God from Kirjath-jearim. ⁶ And David went up, and all Israel, to Baalah, that is, to Kirjath-jearim, which belonged to Judah, to bring up thence the ark of God the LORD, that dwelleth between the cherubims, whose name is called on it. ⁷ And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio drave the cart. ⁸ And David and all Israel played before God with all their might, and with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets.

Here is,

I. David's pious proposal to bring up the ark of God to Jerusalem, that the royal city might be the holy city, v. 1 -3. This part of the story we had not in Samuel. We may observe in this proposal,

1. That as soon as David was well seated on his throne he had thoughts concerning the ark of God: Let us bring the ark to us, v. 3. Two things he aimed at herein: – (1.) To do honour to God, by showing respect to his ark, the token of his presence. As soon as he had power in his hand he would use it for the advancement and encouragement of religion. Note, It ought to be the first and great care of those that are enriched and preferred to honour God with their honours, and to serve him, and the interests of his kingdom among men, with their wealth and power. David said not, "What pompous thing shall I do now?" or, "What pleasant thing?" but, "What pious thing?" (2.) To have the comfort and benefit of that sacred oracle. "Let us bring it to us, not only that we may be a credit to it, but that it may be a blessing to us." Those that honour God profit themselves. Note, It is the wisdom of those who are setting out in the world to take God's ark with them, to make his oracles their counsellors and his laws their rule. Those are likely to proceed in the favour of God who thus begin in the fear of God.

2. That he consulted with the leaders of the people about it, v. 1. Though it was without doubt a very good work, and being king, he had the authority to command the doing of it, yet he chose rather to do it by consultation, (1.) That he might show respect to the great men of the kingdom and put honour upon them. Though they made him king, yet he would not rule with a high hand. He did not say, "We will and command, and it is our royal pleasure, that you do so and so; and we will be obeyed," but, "If it seem good to you, and you think that the motion comes from the Lord our God, let us send out orders for this purpose." No prince that is wise will covet to be absolute. The people's allegiance is best secured by taking their concurrence in their representatives. Happy then art thou, O Britain! (2.) That he might be advised by them in the manner of doing it, whether just now, whether publicly. David was a very intelligent man himself, and yet consulted with his captains; for in the multitude of counsellors there is safety. It is wisdom to make use of the wisdom of others. (3.) That, they joining in it, it might pass the better for a national act and so might procure a national blessing.

3. That he would have all the people summoned to attend on this occasion, both for the honour of the ark and for the people's satisfaction and edification, v. 2. Observe, (1.) He calls the common people brethren, which bespeaks his humility and condescension (notwithstanding his advancement), and the tender concern he had for them. Thus our Lord Jesus is not ashamed to call his people brethren, Heb. 2:11. (2.) He speaks of the people as a remnant that had escaped: Our brethren that are left in all the land of Israel. They had been under scattering providences. Their wars with the Philistines, and with the house of Saul, had wasted the country and cut off many. We now hope to see an end of these troubles. Let those that are left be quickened by late judgments, and present mercies, to seek unto God. (3.) He takes care that the priests and Levites especially should be summoned to attend the ark; for it was their province in a particular manner. Thus Christian magistrates should stir up ministers to do their duty when they see them remiss.

4. That all this is upon supposition that it is of the Lord their God. "Though it should seem good to you and me, yet if it be not of the Lord our God, we will not do it." What ever we undertake, this must be our enquiry, "Is it of the Lord? Is it agreeable to his mind? Can we approve ourselves to him in it? May we expect that he will own us?"

5. That thus it was requisite they should amend what has been amiss in the last reign, and, as it were, atone for their neglect: "For we enquired not at it in the days of Saul, and this was the reason why things went so ill with us: let that original error be amended, and then we may hope to see our affairs in a better posture." Observe, David makes no peevish reflections upon Saul. He does not say, "Saul never cared for the ark, at least in the latter end of this reign;" but, in general, We enquired not at it, making himself with others guilty of this neglect. It better becomes us to judge ourselves than others. Humble good men lament their own share in national guilt, and take shame to themselves, Dan. 9:5, etc.

II. The people's ready agreement to this proposal (v. 4): The thing was right in the eyes of all the people. Nobody could say to the contrary, but that it was a very good work and very seasonable; so that it was resolved, nemine contradicente – unanimously, that they would do so. Those that prudently proposed a good work, and lead in it, will perhaps find a more ready concurrence in it than they expected. Great men know not what a great deal of good they are capable of doing by their influence on others.

III. The solemnity of bringing up the ark, v. 5, etc., which we read before, 2 Sam. 6:1, etc. Here therefore we shall only observe,

1. That it is worth while to travel far to attend the ark of God. They came out of all parts of the country, from the river of Egypt, the utmost part south, to the entering of Hemath, which lay furthest north, (v. 5), to grace this solemnity.

2. That we have reason greatly to rejoice in the revival of neglected ordinances and the return of the tokens of God's presence. When the light of religion shines out of obscurity, when it is openly and freely professed, is brought into reputation, and countenanced by princes and great ones, it is such a happy omen to a people as is worthy to be welcomed with all possible expressions of joy.

3. When, after long disuse, ordinances come to be revived, it is too common for even wise and good men to make some mistakes. Who would have thought that David would commit such an error as this, to carry the ark upon a cart? v. 7. Because the Philistines so carried it, and a special providence drove the cart (1 Sam. 6:12), he thought they might do so too. But we must walk by rule, not by example when it varies from the rule, no, not even by those examples which Providence has owned.

I Chronicles 13:9-14

The Death of Uzza. B. C. 1048.

⁹ And when they came unto the threshingfloor of Chidon, Uzza put forth his hand to hold the ark; for the oxen stumbled. ¹⁰ And the anger of the LORD was kindled against Uzza, and he smote him, because he put his hand to the ark: and there he died before God. ¹¹ And David was displeased, because the LORD had made a breach upon Uzza: wherefore that place is called Perez-uzza to this day. ¹² And David was afraid of God that day, saying, How shall I bring the ark of God home to me? ¹³ So David brought not the ark home to himself to the city of David, but carried it aside into the house of Obed-edom the Gittite. ¹⁴ And the ark of God remained with the family of Obed-edom in his house three months. And the LORD blessed the house of Obed-edom, and all that he had.

This breach upon Uzza, which caused all the joy to cease, we had an account of, 2 Sam. 6:6, etc.

1. Let the sin of Uzza warn us all to take heed of presumption, rashness, and irreverence, in dealing about holy things (v. 9), and not to think that a good intention will justify a bad action. In our communion with God we must carefully watch over our own hearts, lest familiarity breed contempt, and we think God is in any way beholden to us.

2. Let the punishment of Uzza convince us that the God with whom we have to do is a jealous God. His death, like that of Nadab and Abihu, proclaims aloud that God will be sanctified in those that come nigh unto him (Lev. 10:3), and that the nearer any are to him the more displeased he is with their presumptions. Let us not dare to trifle with God in our approaches to him; and yet let us, through Christ, come boldly to the throne of grace; for we are under the dispensation of liberty and grace, not of bondage and terror.

3. Let the damp this gave to the joy of Israel be a memorandum to us always to rejoice with trembling, and to serve the Lord with fear, even when we serve him with gladness.

4. Let David's displeasure upon this occasion caution us to take heed to our spirits when we are under divine rebukes, lest, instead of submitting to God, we quarrel with him. If God be angry with us, shall we dare to be angry with him?

5. Let the stop thus put to the solemnity caution us not to be driven off from our duty by those providences which are only intended to drive us from our sins. David should have gone on with the work notwithstanding the breach made upon Uzza; so might the breach have been made up.

6. Let the blessing which the ark brought with it to the house of Obed-edom encourage us to welcome God's ordinances into our houses, as those that believe the ark is a guest that nobody shall lose by; not let it be less precious to us for its being to some a stone of stumbling and a rock of offence. If the gospel be to some a savour of death unto death, as the ark was to Uzza, yet let us receive it in the love of it and it will be to us a saviour of life unto life.

I Chronicles 14

In this chapter we have,

I. David's kingdom established, ver. 1, 2.

II. His family built up, ver. 3 -7.

III. His enemies, the Philistines, routed in two campaigns, ver. 8 -17. This is repeated here from 2 Sam. 5:11, etc.

I Chronicles 14:1-7

David's Kingdom Established. B. C. 1045.

¹ Now Hiram king of Tyre sent messengers to David, and timber of cedars, with masons and carpenters, to build him a house. ² And David perceived that the LORD had confirmed him king over Israel, for his kingdom was lifted up on high, because of his people Israel. ³ And David took more wives at Jerusalem: and David begat more sons and daughters. ⁴ Now these are the names of his children which he had in Jerusalem; Shammua, and Shobab, Nathan, and Solomon, ⁵ And Ibhar, and Elishua, and Elpalet, ⁶ And Nogah, and Nepheg, and Japhia, ⁷ And Elishama, and Beeliada, and Eliphalet.

We may observe here,

1. There is no man that has such a sufficiency in himself but he has need of his neighbours and has reason to be thankful for their help: David had a very large kingdom, Hiram a very little one; yet David could not build himself a house to his mind unless Hiram furnished him with both workmen and materials, v. 1. This is a reason why we should despise none, but, as we have opportunity, be obliging to all.

2. It is a great satisfaction to a wise man to be settled, and to a good man to see the special providences of God in his settlement. The people had made David king; but he could not be easy, nor think himself happy, till he perceived that the Lord had confirmed him king over Israel, v. 2. "Who shall unfix me if God hath fixed me?"

3. We must look upon all our advancements as designed for our usefulness. David's kingdom was lifted up on high, not for his own sake, that he might look great, but because of his people Israel, that he might be a guide and protector to them. We are blessed in order that we may be blessings. See Gen. 12:2. We are not born, nor do we live, for ourselves.

4. It is difficult to thrive without growing secure and indulgent to the flesh. It was David's infirmity that when he settled in his kingdom he took more wives (v. 3), yet the numerous issue he had added to his honour and strength. Lo, children are a heritage of the Lord. We had an account of David's children, not only in Samuel, but in this book (ch. 3:1, etc.) and now here again; for it was their honour to have such a father.

I Chronicles 14:8-17

The Defeat of the Philistines. B. C. 1045.

⁸ And when the Philistines heard that David was anointed king over all Israel, all the Philistines went up to seek David. And David heard of it, and went out against them. ⁹ And the Philistines came and spread themselves in the valley of Rephaim. ¹⁰ And David enquired of God, saying, Shall I go up against the Philistines? and wilt thou deliver them into mine hand? And the LORD said unto him, Go up; for I will deliver them into thine hand. ¹¹ So they came up to Baal-perazim; and David smote them there. Then David said, God hath broken in upon mine enemies by mine hand like the breaking forth of waters: therefore they called the name of that place Baal-perazim. ¹² And when they had left their gods there, David gave a commandment, and they were burned with fire. ¹³ And the Philistines yet again spread themselves abroad in the valley. ¹⁴ Therefore David enquired again of God; and God said unto him, Go not up after them; turn away from them, and come upon them over against the mulberry trees. ¹⁵ And it shall be, when thou shalt hear a sound of going in the tops of the mulberry trees, that then thou shalt go out to battle: for God is gone forth before thee to smite the host of the Philistines. ¹⁶ David therefore did as God commanded him: and they smote the host of the Philistines from Gibeon even to Gazer. ¹⁷ And the fame of David went out into all lands; and the LORD brought the fear of him upon all nations.

This narrative of David's triumph over the Philistines is much the same with that, 2 Sam. 5:17, etc.

1. Let the attack which the Philistines made upon David forbid us to be secure in any settlement or advancement, and engage us to expect molestation in this world. When we are most easy something or other may come to be a terror or vexation to us. Christ's kingdom will thus be insulted by the serpent's seed, especially when it makes any advances.

2. Let David's enquiry of God, once and again, upon occasion of the Philistines' invading him, direct us in all our ways to acknowledge God – in distress to fly to him, when we are wronged to appeal to him, and, when we know not what to do, to ask counsel at his oracles, to put ourselves under his direction, and to beg of him to show us the right way.

3. Let David's success encourage us to resist our spiritual enemies, in observance of divine directions and dependence on divine strength. Resist the devil, and he shall flee as the Philistines did before David.

4. Let the sound of the going in the tops of the mulberry trees direct us to attend God's motions both in his providence and in the influences of his Spirit. When we perceive God to go before us let us gird up our loins, gird on our armour, and follow him.

5. Let David's burning the gods of the Philistines, when they fell into his hands, teach us a holy indignation against idolatry and all the remains of it.

6. Let David's thankful acknowledgment of the hand of God in his successes direct us to bring all our sacrifices of praise to God's altar. Not unto us, O Lord! not unto us, but to thy name give glory.

7. Let the reputation which David obtained, not only in his kingdom, but among his neighbours, be looked upon as a type and figure of the exalted honour of the Son of David (v. 17): The fame of David went out into all lands; he was generally talked of, and admired by all people, and the Lord brought the fear of him upon all nations. All looked upon him as a formidable enemy and a desirable ally. Thus has God highly exalted our Redeemer, and given him a name above every name.