In common things repetition is thought needless and nauseous; but, in sacred things, precept must be upon precept and line upon line. To me, says the apostle, to write the same things is not grievous, but for you it is safe, Phil. iii. 1. These books of Chronicles are in a great measure repetition; so are much of the second and third of the four evangelists: and yet there are no tautologies either here or there no vain repetitions. We may be ready to think that of all the books of holy scripture we could best spare these two books of Chronicles. Perhaps we might, and yet we could ill spare them: for there are many most excellent useful things in them, which we find not elsewhere. And as for what we find here which we have already met with,

1. It might be of great use to those who lived when these books were first published, before the canon of the Old Testament was completed and the particles of it put together; for it would remind them of what was more fully related in the other books. Abstracts, abridgments, and references, are of use in divinity as well as law. That, perhaps, may not be said in vain which yet has been said before.

2. It is still of use, that out of the mouth of two witnesses every word may be established, and, being inculcated, may be remembered. The penman of these books is supposed to be Ezra, that ready scribe in the law of the Lord, Ezra vii. 6. It is a groundless story of that apocryphal writer (2 Esdr. xiv. 21, &c.) that, all the law being burnt, Ezra was divinely inspired to write it all over again, which yet might take rise from the books of Chronicles, where we find, though not all the same story repeated, yet the names of all those who were the subjects of that story. These books are called in the Hebrew words of days--journals or annals, because, by divine direction, collected out of some public and authentic records. The collection was made after the captivity, and yet the language of the originals, written before, it sometimes retained, as 2 Chron. v. 9, there it is unto this day, which must have been written before the destruction of the temple. The LXX. calls it a book Paraleipomenon--of things left, or overlooked, by the preceding historians; and several such things there are in it. It is the rereward, the gathering host, of this sacred camp, which gathers up what remained, that nothing might be lost. In this first book we have,

I. A collection of sacred genealogies, from Adam to David: and they are none of those which the apostle calls endless genealogies, but have their use and end in Christ, ch. i.-ix. Divers little passages of history are here inserted which we had not before.

II. A repetition of the history of the translation of the kingdom from Saul to David, and of the triumph of David's reign, with large additions, ch. x.-xxi.

III. An original account of the settlement David made of the ecclesiastical affairs, and the preparation he made for the building of the temple, ch. xxii-xxix. These are words of days, of the oldest days, of the best days, of the Old-Testament church. The reigns of kings and dates of kingdoms, as well as the lives of common persons, are reckoned by days; for a little time often gives a great turn, and yet all time is nothing to eternity.

This chapter and many that follow it repeat the genealogies we have hitherto met with in the sacred history, and put them all together, with considerable additions. We may be tempted, it may be, to think it would have been well if they had not been written, because, when they come to be compared with other parallel places, there are differences found, which we can scarcely accommodate to our satisfaction; yet we must not therefore stumble at the word, but bless God that the things necessary to salvation are plain enough. And since the wise God has thought fit to write these things to us, we should not pass them over unread. All scripture is profitable, though not all alike profitable; and we may take occasion for good thoughts and meditations even from those parts of scripture that do not furnish so much matter for profitable remarks as some other parts. These genealogies,

1. Were then of great use, when they were here preserved, and put into the hands of the Jews after their return from Babylon; for the captivity, like the deluge, had put all into confusion, and they, in that dispersion and despair, would be in danger of losing the distinctions of their tribes and families. This therefore revives the ancient landmarks even of some of the tribes that were carried captive into Assyria. Perhaps it might invite the Jews to study the sacred writings which had been neglected, to find the names of their ancestors, and the rise of their families in them.

2. They are still of some use for the illustrating of the scripture-story, and especially for the clearing of the pedigrees of the Messiah, that it might appear that our blessed Saviour was, according to the prophecies which went before of him, the son of David, the son of Judah, the son of Abraham, the son of Adam. And, now that he has come for whose sake these registers were preserved, the Jews since have so lost all their genealogies that even that of the priests, the most sacred of all, is forgotten, and they know not of any one man in the world that can prove himself of the house of Aaron. When the building is reared the scaffolds are removed. When the promised Seed has come the line that was to lead to him is broken off. In this chapter we have an abstract of all the genealogies in the book of Genesis, till we come to Jacob.

I. The descents from Adam to Noah and his sons, out of Gen. v., ver. 1-4.

II. The posterity of Noah's sons, by which the earth was repeopled, out of Gen. x., ver. 5-23.

III. The descents from Shem to Abraham, out of Gen. xi., ver. 24-28.

IV. The posterity of Ishmael, and of Abraham's sons by Keturah, out of Gen. xxv. ver. 29-35.

V. The posterity of Esau, out of Gen. xxxvi., ver. 36-54. These, it is likely, were passed over lightly in Genesis; and therefore, according to the law of the school, we are made to go over that lesson again which we did not learn well.

Display 1 Chronicles i.1-27

This paragraph has Adam for its first word and Abraham for its last. Between the creation of the former and the birth of the latter were 2000 years, almost the one-half of which time Adam himself lived. Adam was the common father of our flesh, Abraham the common father of the faithful. By the breach which the former made of the covenant of innocency, we were all made miserable; by the covenant of grace made with the latter, we all are, or may be, made happy. We all are, by nature, the seed of Adam, branches of that wild olive. Let us see to it that, by faith, we become the seed of Abraham (Rom. iv. 11, 12), that we be grafted into the good olive and partake of its root and fatness.

I. The first four verses of this paragraph, and the last four, which are linked together by Shem (v. 4, 24), contain the sacred line of Christ from Adam to Abraham, and are inserted in his pedigree, Luke iii. 34-38, the order ascending as here it descends. This genealogy proves the falsehood of that reproach, As for this man, we know not whence he is. Bishop Patrick well observes here that, a genealogy being to be drawn of the families of the Jews, this appears as the peculiar glory of the Jewish nation, that they alone were able to derive their pedigree from the first man that God created, which no other nation pretended to, but abused themselves and their posterity with fabulous accounts of their originals, the Arcadians fancying that they were before the moon, the people of Thessaly that they sprang from stones, the Athenians that they grew out of the earth, much like the vain imaginations which some of the philosophers had of the origin of the universe. The account which the holy scripture gives both of the creation of the world and of the rise of nations carries with it as clear evidences of its own truth as those idle traditions do of their own vanity and falsehood.

II. All the verses between repeat the account of the replenishing of the earth by the sons of Noah after the flood.

1. The historian begins with those who were strangers to the church, the sons of Japhet, who were planted in the isles of the Gentiles, those western parts of the world, the countries of Europe. Of these he gives a short account (v. 5-7), because with these the Jews had hitherto had little or no dealings.

2. He proceeds to those who had many of them been enemies to the church, the sons of Ham, who moved southward towards Africa and those parts of Asia which lay that way. Nimrod the son of Cush began to be an oppressor, probably to the people of God in his time. But Mizraim, from whom came the Egyptians, and Canaan, from whom came the Canaanites, are both of them names of great note in the Jewish story; for with their descendants the Israel of God had severe struggles to get out of the land of Egypt and into the land of Canaan; and therefore the branches of Mizraim are particularly recorded (v. 11, 12), and of Canaan, v. 13-16. See at what a rate God valued Israel when he gave Egypt for their ransom (Isa. xliii. 3), and cast out all these nations before them, Ps. lxx. 8.

3. He then gives an account of those that were the ancestors and allies of the church, the posterity of Shem, v. 17-23. These peopled Asia, and spread themselves eastward. The Assyrians, Syrians, Chaldeans, Persians, and Arabians, descended from these. At first the originals of the respective nations were known; but at this day, we have reason to think, the nations are so mingled with one another, by the enlargement of commerce and dominion, the transplanting of colonies, the carrying away of captives, and many other circumstances, that no one nation, no, nor the greatest part of any, is descended entire from any one of these fountains. Only this we are sure of, that God has created of one blood all nations of men; they have all descended from one Adam, one Noah. Have we not all one father? Has not one God created us? Mal. ii. 10. Our register hastens to the line of Abraham, breaking off abruptly from all the other families of the sons of Noah but that of Arphaxad, from whom Christ was to come. The great promise of the Messiah (says bishop Patrick) was translated from Adam to Seth, from him to Shem, from him to Eber, and so to the Hebrew nation, who were entrusted, above all nations, with that sacred treasure, till the promise was performed and the Messiah had come, and then that nation was made not a people.

Display 1 Chronicles i.28-54

All nations but the seed of Abraham are already shaken off from this genealogy: they have no part nor lot in this matter. The Lord's portion is his people. Of them he keeps an account, knows them by name; but those who are strangers to him he beholds afar off. Not that we are to conclude that therefore no particular persons of any other nation but the seed of Abraham found favour with God. It was a truth, before Peter perceived it, that in every nation he that feared God and wrought righteousness was accepted of him. Multitudes will be brought to heaven out of all nations (Rev. vii. 9), and we are willing to hope there were many, very many, good people in the world, that lay out of the pale of God's covenant of peculiarity with Abraham, whose names were in the book of life, though not descended from any of the following families written in this book. The Lord knows those that are his. But Israel was a chosen nation, elect in type; and no other nation, in its national capacity, was so dignified and privileged as the Jewish nation was. That is the holy nation which is the subject of the sacred story; and therefore we are next to shake off all the seed of Abraham but the posterity of Jacob only, which were all incorporated into one nation and joined to the Lord, while the other descendants from Abraham, for aught that appears, were estranged both from God and from one another.

I. We shall have little to say of the Ishmaelites. They were the sons of the bondwoman, that were to be cast out and not to be heirs with the child of the promise; and their case was to represent that of the unbelieving Jews, who were rejected (Gal. iv. 22, &c.), and therefore there is little notice taken of that nation. Ishmael's twelve sons are just named here (v. 29-31), to show the performance of the promise God made to Abraham, in answer to his prayer for him, that, for Abraham's sake, he should become a great nation, and particularly that he should beget twelve princes, Gen. xvii. 20.

II. We shall have little to say of the Midianites, who descended from Abraham's children by Keturah. They were children of the east (probably Job was one of them), and were separated from Isaac, the heir of the promise (Gen. xxv. 6), and therefore they are only named here, v. 32. The sons of Jokshan, the son of Keturah, are named also, and the sons of Midian (v. 32, 33), who became most eminent, and perhaps gave denomination to all these families, as Judah to the Jews.

III. We shall not have much to say of the Edomites. They had an inveterate enmity to God's Israel; yet because they descended from Esau, the son of Isaac, we have here an account of their families, and the names of some of their famous men, v. 35 to the end. Some slight differences there are between some of the names here, and as we had them in Gen. xxxvi., whence this whole account is taken. Three of four names that were written with a Vau there are written with a Jod here, probably the pronunciation being altered, as is usual in other languages. We now write many words very differently from what they were written but 200 years ago. Let us take occasion, from the reading of these genealogies, to think,

1. Of the multitudes that have gone through this world, have acted their part in it, and then quitted it. Job, even in his early day, saw not only every man drawing after him, but innumerable before him, Job xxi. 33. All these, and all theirs, had their day; many of them made a mighty noise and figure in the world; but their day came to fall, and their place knew them no more. The paths of death are trodden paths, but vestigia nulla retrorsum-- none can retrace their steps.

2. Of the providence of God, which keeps up the generations of men, and so preserves that degenerate race, though guilty and obnoxious, in being upon earth. How easily could he cut it off without either a deluge or a conflagration! Write but all the children of men childless, as some are, and in a few years the earth will be eased of the burden under which it groans; but the divine patience lets the trees that cumber the ground not only grow, but propagate. As one generation, even of sinful men, passes away, another comes (Eccl. i. 4; Num. xxxii. 14), and will do so while the earth remains. Destroy it not, for a blessing is in it.

We have now come to what was principally intended, the register of the children of Israel, that distinguished people, that were to "dwell alone, and not be reckoned among the nations." Here we have,

I. The names of the twelve sons of Israel, ver. 1, 2.

II. An account of the tribe of Judah, which has the precedency, not so much for the sake of David as for the sake of the Son of David, our Lord, who sprang out of Judah, Heb. vii. 14.

1. The first descendants from Judah, down to Jesse, ver. 3-12.

2. The children of Jesse, ver. 13-17.

3. The posterity of Hezron, not only through Ram, from whom David came, but through Caleb (ver. 18-20), Segub (ver. 21-24), Jerahmeel (v. 25-33, and so to v. 41), and more by Caleb (ver. 42-49), with the family of Caleb the son of Hur, ver. 50-55. The best exposition we can have of this and the following chapters, and which will give the clearest view of them, is found in those genealogical tables which were published with some of the first impressions of the last English Bible about 100 years ago, and continued for some time; and it is a pity but they were revived in some of our later editions, for they are of great use to those who diligently search the scriptures. They are said to be drawn up by that great master in scripture-learning, Mr. Hugh Broughton. We meet with them sometimes in old Bibles.

Display 1 Chronicles ii.1-17

Here is,

I. The family of Jacob. His twelve sons are here named, that illustrious number so often celebrated almost throughout the whole Bible, from the first to the last book of it. At every turn we meet with the twelve tribes that descended from these twelve patriarchs. The personal character of several of them was none of the best (the first four were much blemished), and yet the covenant was entailed on their seed; for it was of grace, free grace, that it was said, Jacob have I loved--not of works, lest any man should boast.

II. The family of Judah. That tribe was most praised, most increased, and most dignified, of any of the tribes, and therefore the genealogy of it is the first and largest of them all. In the account here given of the first branches of that illustrious tree, of which Christ was to be the top branch, we meet,

1. With some that were very bad. Here is Er, Judah's eldest son, that was evil in the sight of the Lord, and was cut off, in the beginning of his days, by a stroke of divine vengeance: The Lord slew him, v. 3. His next brother, Onan, was no better, and fared no better. Here is Tamar, with whom Judah, her father-in-law, committed incest, v. 4. And here is Achan, called Achar--a troubler, that troubled Israel by taking of the accursed thing, v. 7. Note, The best and most honourable families may have those belonging to them that are blemishes.

2. With some that were very wise and good, as Heman and Ethan, Calcol and Dara, who were not perhaps the immediate sons of Zerah, but descendants from him, and are named because they were the glory of their father's house; for, when the Holy Ghost would magnify the wisdom of Solomon, he declares him wiser than these four men, who, though the sons of Mahol, are called Ezrahites, from Zerah, 1 Kings iv. 31. That four brothers should be eminent for wisdom and grace was a rare thing.

3. With some that were very great, as Nahshon, who was prince of the tribe of Judah when the camp of Israel was formed in the wilderness, and so led the van in that glorious march, and Salman, or Salmon, who was in that post of honour when they entered into Canaan, v. 10, 11.

III. The family of Jesse, of which a particularly account is kept for the sake of David, and the Son of David, who is a rod out of the stem of Jesse, Isa. xi. 1. Hence it appears that David was a seventh son, and that his three great commanders, Joab, Abishai, and Asahel, were the sons of one of his sisters, and Amasa of another. Three of the four went down slain to the pit, though they were the terror of the mighty.

Display 1 Chronicles ii.18-55

The persons mentioned in the former paragraph are most of them such as we read of, and most of them such as we read much of, in other scriptures; but very few of those to whom this paragraph relates are mentioned any where else. It should seem, the tribe of Judah were more full and exact in their genealogies than any other of the tribes, in which we must acknowledge a special providence, for the clearing of the genealogy of Christ.

1. Here we find Bezaleel, who was head-workman in building the tabernacle, Exod. xxxi. 2.

2. Hezron, who was the son of Pharez (v. 5), was the father of all this progeny, his sons, Caleb and Jerahmeel, being very fruitful, and he himself likewise, even in his old age, for he left his wife pregnant when he died, v. 24. This Hezron was one of the seventy that went down with Jacob into Egypt, Gen. xlvi. 12. There his family thus increased, as other oppressed families there did. We cannot but suppose that he died during the Israelites' bondage in Egypt; and yet it is here said he died in Caleb-Ephratah (that is, Bethlehem), in the land of Canaan, v. 24. Perhaps, though the body of the people continued in Egypt, yet some that were more active than the rest, at least before their bondage came to be extreme, visited Canaan sometimes and got footing there, though afterwards they lost it. The achievements of Jair, here mentioned (v. 22, 23), we had an account of in Num. xxxii. 41; and, it is supposed, they were long after the conquest of Canaan. The Jews say, Hezron married his third wife when he was sixty years old (v. 21), and another afterwards (v. 24), because he had a great desire of posterity in the family of Pharez, from whom the Messiah was to descend.

3. Here is mention of one that died without children (v. 30), and another (v. 32), and of one that had no sons, but daughters, v. 34. Let those that are in any of these ways afflicted not think their case new or singular. Providence orders these affairs of families by an incontestable sovereignty, as pleaseth him, giving children, or withholding them, or giving all of one sex. He is not bound to please us, but we are bound to acquiesce in his good pleasure. To those that love him he will himself be better than ten sons, and give them in his house a place and a name better than of sons and daughters. Let not those therefore that are written childless envy the families that are built up and replenished. Shall our eye be evil because God's is good?

4. Here is mention of one who had an only daughter, and married her to his servant an Egyptian, v. 34, 35. If it be mentioned to his praise, we must suppose that this Egyptian was proselyted to the Jewish religion and that he was very eminent for wisdom and virtue, otherwise it would not have become a true-born Israelite to match a daughter to him, especially an only daughter. If Egyptians become converts, and servants do worthily, neither their parentage nor their servitude should be a bar to their preferment. Such a one this Egyptian servant might be that she who married him might live as happily with him as if she had married one of the rulers of her tribe.

5. The pedigree of several of these terminates, not in a person, but in a place or country, as one is said to be the father of Kirjath-jearim (v. 50), another of Bethlehem (v. 51), which was afterwards David's city, because these places fell to their lot in the division of the land.

6. Here are some that are said to be families of scribes (v. 55), such as kept up learning in their family, especially scripture-learning, and taught the people the good knowledge of God. Among all these great families we are glad to find some that were families of scribes. Would to God that all the Lord's people were prophets--all the families of Israel families of scribes, well instructed to the kingdom of heaven, and able to bring out of their treasury things new and old!

Of all the families of Israel none was so illustrious as the family of David. That is the family which was mentioned in the foregoing chapter, ver. 15. Here we have a full account of it.

I. David's sons, ver. 1-9.

II. His successors in the throne as long as the kingdom continued, ver. 10-16.

III. The remains of his family in and after the captivity, ver. 17-24. From this family, "as concerning the flesh, Christ came."

Display 1 Chronicles iii.1-9

We had an account of David's sons, 2 Sam. iii. 2, &c., and v. 14, &c.

1. He had many sons; and no doubt wrote as he thought, Ps. cxxvii. 5. Happy is the man that hath his quiver full of these arrows.

2. Some of them were a grief to him, as Amnon, Absalom, and Adonijah; and we do not read of any of them that imitated his piety or devotion except Solomon, and he came far short of it.

3. One of them, which Bath-sheba bore to him, he called Nathan, probably in honour of Nathan the prophet, who reproved him for his sin in that matter and was instrumental to bring him to repentance. It seems he loved him the better for it as long as he lived. It is wisdom to esteem those our best friends that deal faithfully with us. From this son of David our Lord Jesus descended, as appears Luke iii. 31.

4. Here are two Elishamas, and two Eliphelets, v. 6, 8. Probably the two former were dead, and therefore David called two more by their names, which he would not have done if there had been any ill omen in this practice as some fancy.

5. David had many concubines; but their children are not named, as not worthy of the honour (v. 9), the rather because the concubines had dealt treacherously with David in the affair of Absalom.

6. Of all David's sons Solomon was chosen to succeed him, perhaps not for any personal merits (his wisdom was God's gift), but so, Father, because it seemed good unto thee.

Display 1 Chronicles iii.10-24

David having nineteen sons, we may suppose them to have raised many noble families in Israel whom we never hear of in the history. But the scripture gives us an account only of the descendants of Solomon here, and of Nathan, Luke iii. The rest had the honour to be the sons of David; but these only had the honour to be related to the Messiah. The sons of Nathan were his fathers as man, the sons of Solomon his predecessors as king. We have here,

1. The great and celebrated names by which the line of David is drawn down to the captivity, the kings of Judah in a lineal succession, the history of whom we have had at large in the two books of Kings and shall meet with again in the second book of Chronicles. Seldom has a crown gone in a direct line from father to son for seventeen descents together, as here. This was the recompence of David's piety. About the time of the captivity the lineal descent was interrupted, and the crown went from one brother to another and from a nephew to an uncle, which was a presage of the eclipsing of the glory of that house.

2. The less famous, and most of them very obscure, names, in which the house of David subsisted after the captivity. The only famous man of that house that we meet with at their return from captivity was Zerubbabel, elsewhere called the son of Salathiel, but appearing here to be his grandson (v. 17-19), which is usual in scripture. Belshazzar is called Nebuchadnezzar's son, but was his grandson. Salathiel is said to be the son of Jeconiah because adopted by him, and because, as some think, he succeeded him in the dignity to which he was restored by Evil-merodach. Otherwise Jeconiah was written childless: he was the signet God plucked from his right hand (Jer. xxii. 24), and in his room Zerubbabel was placed, and therefore God saith to him (Hag. ii. 23), I will make thee as a signet. The posterity of Zerubbabel here bear not the same names that they do in the genealogies (Matt. i., or Luke iii.), but those no doubt were taken from the then herald's office, the public registers which the priests kept of all the families of Judah, especially that of David. The last person named in this chapter is Anani, of whom bishop Patrick says that the Targum adds these words, He is the king Messiah, who is to be revealed, and some of the Jewish writers give this reason, because it is said (Dan. vii. 13), the son of man came gnim gnanani--with the clouds of heaven. The reason indeed is very foreign and far-fetched; but that learned man thinks it may be made use of as an evidence that their minds were always full of the thoughts of the Messiah and that they expected it would not be very long after the days of Zerubbabel before the set time of his approach would come.

In this chapter we have,

I. A further account of the genealogies of the tribe of Judah, the most numerous and most famous of all the tribes. The posterity of Shobal the son of Hur (ver. 1-4), of Ashur the posthumous son of Hezron (who was mentioned, ii. 24), with something particular concerning Jabez (ver. 5-10), of Chelub and others (ver. 11-20), of Shelah, ver. 21-23.

II. An account of the posterity and cities of Simeon, their conquest of Gedon, and of the Amalekites in Mount Seir, ver. 24-43.

Display 1 Chronicles iv.1-10

One reason, no doubt, why Ezra is here most particular in the register of the tribe of Judah is because it was that tribe which, with its appendages, Simeon, Benjamin, and Levi, made up the kingdom of Judah, which not only long survived the other tribes in Canaan, but in process of time, now when this was written, returned out of captivity, when the generality of the other tribes were lost in the kingdom of Assyria. The most remarkable person in this paragraph is Jabez. It is not said whose son he was, nor does it appear in what age he lived; but, it should seem, he was the founder of one of the families of Aharhel, mentioned v. 8. Here is,

I. The reason of his name: his mother gave him the name with this reason, Because I bore him with sorrow, v. 9. All children are borne with sorrow (for the sentence upon the woman is, In sorrow shalt thou bring forth children), but some with much more sorrow than others. Usually the sorrow in bearing is afterwards forgotten for joy that the child is born; but here it seems it was so extraordinary that it was remembered when the child came to be circumcised, and care was taken to perpetuate the remembrance of it while he lived. Perhaps the mother called Habez, as Rachel called her son Benoni, when she was dying of the sorrow. Or, if she recovered it, yet thus she recorded it,

1. That it might be a continual memorandum to herself, to be thankful to God as long as she lived for supporting her under and bringing her through that sorrow. It may be of use to be often reminded of our sorrows, that we may always have such thoughts of things as we had in the day of our affliction, and may learn to rejoice with trembling.

2. That it might likewise be a memorandum to him what this world is into which she bore him, a vale of tears, in which he must expect few days and full of trouble. The sorrow he carried in his name might help to put a seriousness upon his spirit. It might also remind him to love and honour his mother, and labour, in every thing, to be a comfort to her who brought him into the world with so much sorrow. It is piety in children thus to requite their parents, 1 Tim. v. 4.

II. The eminence of his character: He was more honourable than his brethren, qualified above them by the divine grace and dignified above them by the divine providence; they did virtuously, but he excelled them all. Now the sorrow with which his mother bore him was abundantly recompensed. That son which of all her children cost her most dear she was most happy in, and was made glad in proportion to the affliction, Ps. xc. 15. We are not told upon what account he was more honourable than his brethren, whether because he raised a greater estate, or was preferred to the magistracy, or signalized himself in war; we have most reason to think it was upon the account of his learning and piety, not only because these, above any thing, put honour upon a man, but because we have reason to think that in these Jabez was eminent.

1. In learning, because we find that the families of the scribes dwelt at Jabez (ch. ii. 55), a city which, it is likely, took its name from him. The Jews say that he was a famous doctor of the law and left many disciples behind him. And it should seem, by the mentioning of him so abruptly here, that his name was well known when Ezra wrote this.

2. In piety, because we find here that he was a praying man. His inclination to devotion made him truly honourable, and by prayer he obtained those blessings from God which added much to his honour. The way to be truly great is to be truly good and to pray much.

III. The prayer he made, probably like Solomon's prayer for wisdom, just when he was setting out in the world. He set himself to acknowledge God in all his ways, put himself under the divine blessing and protection, and prospered accordingly. Perhaps these were the heads on which he enlarged in his daily prayers; for this purpose it was his constant practice to pray alone, and with his family, as Daniel. Some think that it was upon some particular occasion, when he was straitened and threatened by his enemies, that he prayed this prayer. Observe,

1. To whom he prayed, not to any of the gods of the Gentiles; no, he called on the God of Israel, the living and true God, who alone can hear and answer prayer, and in prayer had an eye to him as the God of Israel, a God in covenant with his people, the God with whom Jacob wrestled and prevailed and was thence called Israel.

2. What was the nature of his prayer.

(1.) As the margin reads it, it was a solemn vow-- If thou wilt bless me indeed, &c. and then the sense is imperfect, but may easily be filled up from Jacob's vow, or some such like-- then thou shalt be my God. He did not express his promise, but left it to be understood, either because he was afraid to promise in his own strength or because he resolved to devote himself entirely to God. He does, as it were, give God a blank paper, let him write what he pleases: "Lord, if thou wilt bless me and keep me, do what thou wilt with me, I will be at thy command and disposal for ever."
(2.) As the text reads it, it was the language of a most ardent and affectionate desire: O that thou wouldst bless me!

3. What was the matter of his prayer. Four things he prayed for:--

(1.) That God would bless him indeed: "That, blessing, thou wilt bless me, bless me greatly with manifold and abundant blessings." Perhaps he had an eye to the promise God made to Abraham (Gen. xxii. 17), In blessing, I will bless thee. "Let that blessing of Abraham come upon me." Spiritual blessings are the best blessings, and those are blessed indeed who are blessed with them. God's blessings are real things and produce real effects. We can but wish a blessing: he commands it. Those whom he blesses are blessed indeed.
(2.) That he would enlarge his coast, that he would prosper his endeavours for the increase of what fell to his lot either by work or war. That God would enlarge our hearts, and so enlarge our portion in himself and in the heavenly Canaan, ought to be our desire and prayer.
(3.) That God's hand might be with him. The prayer of Moses for this tribe of Judah was, That his own hands might be sufficient for him, Deut. xxxiii. 7; but Jabez expects not that this can be the case, unless he have God's hand with him and the presence of his power. God's hand with us, to lead us, protect us, strengthen us, and to work all our works in us and for us, is indeed a hand sufficient for us, all-sufficient.
(4.) That he would keep him from evil, the evil of sin, the evil of trouble, all the evil designs of his enemies, that they might not hurt him, nor grieve him, nor make him a Jabez indeed, a man of sorrow: in the original there is an allusion to his name. Father in heaven, deliver me from evil.

4. What was the success of his prayer: God granted him that which he requested, prospered him remarkably, and gave him success in his undertakings, in his studies, in his worldly business, in his conflicts with the Canaanites, and so he became more honourable than his brethren. God was of old always ready to hear prayer, and his ear is not yet heavy.

Display 1 Chronicles iv.11-23

We may observe in these verses,

1. That here is a whole family of craftsmen, handicraft tradesmen, that applied themselves to all sorts of manufactures, in which they were ingenious and industrious above their neighbours, v. 14. There was a valley where they lived which was, from them, called the valley of craftsmen. Those that are craftsmen are not therefore to be looked upon as mean men. These craftsmen, though two of a trade often disagree, yet chose to live together, for the improving of arts by comparing notes, and that they might support one another's reputation.

2. That one of these married the daughter of Pharaoh (v. 18), which was the common name of the kings of Egypt. If an Israelite in Egypt before the bondage began, while Joseph's merits were yet fresh in mind, was preferred to be the king's son-in-law, it is not to be thought strange: few Israelites could, like Moses, refuse an alliance with the court.

3. That another is said to be the father of the house of those that wrought fine linen, v. 21. It is inserted in their genealogy as their honour that they were the best weavers in the kingdom, and they brought up their children, from one generation to another, to the same business, not aiming to make them gentlemen. This Laadah is said to be the father of those that wrought fine linen, as before the flood Jubal is said to be the father of musicians and Jabal of shepherds, &c. His posterity inhabited the city of Mareshah, the manufacture or staple commodity of which place was linen-cloth, with which their kings and priests were clothed.

4. That another family had had dominion in Moab, but were now in servitude in Babylon, v. 22, 23.

(1.) It was found among the ancient things that they had the dominion in Moab. Probably in David's time, when that country was conquered, they transplanted themselves thither, and were put in places of power there, which they held for several generations; but this was a great while ago, time out of mind.
(2.) Their posterity were now potters and gardeners, as is supposed in Babylon, where they dwelt with the king for his work, got a good livelihood by their industry, and therefore cared not for returning with their brethren to their own land, after the years of captivity had expired. Those that now have dominion know not what their posterity may be reduced to, nor what mean employments they may be glad to take up with. But those were unworthy the name of Israelites that would dwell among plants and hedges rather than be at the pains to return to Canaan.

Display 1 Chronicles iv.24-43

We have here some of the genealogies of the tribe of Simeon (though it was not a tribe of great note), especially the princes of that tribe, v. 38. Of this tribe it is said that they increased greatly, but not like the children of Judah, v. 27. Those whom God increases ought to be thankful, though they see others that are more increased. Here observe,

1. The cities allotted them (v. 28), of which see Joshua xix. 1, &c. When it is said that they were theirs unto the reign of David (v. 31) intimation is given that when the ten tribes revolted from the house of David many of the Simeonites quitted these cities, because they lay within Judah, and seated themselves elsewhere.

2. The ground they got elsewhere. When those of this tribe that revolted from the house of David were carried captive with the rest into Assyria those that adhered to Judah were remarkably owned of God and prospered in their endeavours to enlarge their coasts. It was in the days of Hezekiah that a generation of Simeonites, whose tribe had long crouched and truckled, was animated to make these bold efforts.

(1.) Some of them attacked a place in Arabia, as it should seem, called the entrance of Gedor, inhabited by the posterity of accursed Ham (v. 40), made themselves masters of it, and dwelt there. This adds to the glory of Hezekiah's pious reign, that, as his kingdom in general prospered, so did particular families. It is said that they found fat pastures, and yet the land was quiet; even when the kings of Assyria were giving disturbance to all their neighbours this land escaped their alarms. The inhabitants being shepherds, who molested none, were not themselves molested, till the Simeonites came and drove them out and succeeded them, not only in the plenty, but in the peace, of their land. Those who dwell (as we do) in a fruitful country, and whose land is wide, and quiet, and peaceable, have reason to own themselves indebted to that God who appoints the bounds of our habitation.
(2.) Others of them, to the number of 500, under the command of four brethren here named, made a descent upon Mount Seir, and smote the remainder of the devoted Amalekites, and took possession of their country, v. 42, 43. Now the curses on Ham and Amalek had a further accomplishment, when they seemed dormant, if not dead; as had also the curse on Simeon, that he should be divided and scattered (Gen. xlix. 7): yet to him it was turned into a blessing, for the families of Simeon, which thus transplanted themselves into those distant countries, are said to dwell there unto this day (v. 43), by which it should seem they escaped the calamities of the captivity. Providence sometimes sends those out of trouble that are designed for preservation.

This chapter gives us some account of the two tribes and a half that were seated on the other side Jordan.

I. Of Reuben, ver. 1-10.

II. Of Gad, ver. 11-17.

III. Of the half-tribe of Manasseh, ver. 23, 24.

IV. Concerning all three acting in conjunction we are told,

1. How they conquered the Hagarites, ver. 18-22.

2. How they were, at length, themselves conquered, and made captives, by the king of Assyria, because they had forsaken God, ver. 25, 26.

Display 1 Chronicles v.1-17

We have here an extract out of the genealogies,

I. Of the tribe of Reuben, where we have,

1. The reason why this tribe is thus postponed. It is confessed that Reuben was the first-born of Israel, and, upon that account, might challenge the precedency; but he forfeited his birthright by defiling his father's concubine, and was, for that, sentenced not to excel, Gen. xlix. 4. Sin lessens men, thrusts them down from their excellency. Seventh-commandment sins especially leave an indelible stain upon men's names and families, a reproach which time will not wipe away. Reuben's seed, to the last, bear the disgrace of Reuben's sin. Yet, though that tribe was degraded, it was not discarded or disinherited. The sullying of the honour of an Israelite is not the losing of his happiness. Reuben loses his birthright, yet it does not devolve upon Simeon the next in order; for it was typical, and therefore must attend, not the course of nature, but the choice of grace. The advantages of the birthright were dominion and a double portion. Reuben having forfeited these, it was thought too much that both should be transferred to any one, and therefore they were divided.

(1.) Joseph had the double portion; for two tribes descended from him, Ephraim and Manasseh, each of whom had a child's part (for so Jacob by faith blessed them, Heb. xi. 21; Gen. xlviii. 15, 22), and each of those tribes was as considerable, and made as good a figure, as any one of the twelve, except Judah. But,
(2.) Judah had the dominion; on him the dying patriarch entailed the sceptre, Gen. xlix. 10. Of him came the chief ruler, David first, and, in the fulness of time, Messiah the Prince, Mic. v. 2. This honour was secured to Judah, though the birthright was Joseph's; and, having this, he needed not envy Joseph the double portion.

2. The genealogy of the princes of this tribe, the chief family of it (many, no doubt, being omitted), to Beerah, who was head of this clan when the king of Assyria carried them captive, v. 4-6. Perhaps he is mentioned as prince of the Reubenites at that time because he did not do his part to prevent the captivity.

3. The enlargement of the coasts of this tribe. They increasing, and their cattle being multiplied, they crowded out their neighbours the Hagarites, and extended their conquests, though not to the river Euphrates, yet to the wilderness which abutted upon that river, v. 9, 10. Thus God did for his people as he promised them: he cast out the enemy from before them by little and little, and gave them their land as they had occasion for it, Exod. xxiii. 30.

II. Of the tribe of Gad. Some great families of that tribe are here named (v. 12), seven that were the children of Abihail, whose pedigree is carried upwards from the son to the father (v. 14, 15), as that v. 4, 5, is brought downwards from father to son. These genealogies were perfected in the days of Jotham king of Judah, but were begun some years before, in the reign of Jeroboam II, king of Israel. What particular reason there was for taking these accounts then does not appear; but it was just before they were carried away captive by the Assyrians, as appears 2 Kings xv. 29, 31. When the judgments of God were ready to break out against them for their wretched degeneracy and apostasy then were they priding themselves in their genealogies, that they were the children of the covenant; as the Jews, in our Saviour's time, who, when they were ripe for ruin, boasted, We have Abraham to our father. Or there might be a special providence in it, and a favourable intimation that though they were, for the present, cast out, they were not cast off for ever. What we design to call for hereafter we keep an inventory of.

Display 1 Chronicles v.18-26

The heads of the half-tribe of Manasseh, that were seated on the other side Jordan, are named here, v. 23, 24. Their lot, at first, was Bashan only; but afterwards they increased so much in wealth and power that they spread far north, even unto Hermon. Two things only are here recorded concerning these tribes on the other side Jordan, in which they were all concerned. They all shared,

I. In a glorious victory over the Hagarites, so the Ishmaelites were now called, to remind them that they were the sons of the bond-woman, that was cast out. We are not told when this victory was obtained: whether it be the same with that of the Reubenites (which is said v. 10 to be in the days of Saul), or whether that success of one of these tribes animated and excited the other two to join with them in another expedition, is not certain. It seems, though in Saul's time the common interests of the kingdom were weak and low, some of the tribes that acted separately did well for themselves. We are here told,

1. What a brave army these frontier-tribes brought into the field against the Hagarites, 44,000 men and upwards, all strong, and brave, and skilful in war, so many effective men, that knew how to manage their weapons, v. 18. How much more considerable might Israel have been than they were in the time of the judges if all the tribes had acted in conjunction!

2. What course they took to engage God for them: They cried to God, and put their trust in him, v. 20. Now they acted as Israelites indeed.

(1.) As the seed of believing Abraham, they put their trust in God. Though they had a powerful army, they relied not on that, but on the divine power. They depended on the commission they had from God to wage war with their neighbours for the enlarging of their coasts, if there was occasion, even with those that were very far off, besides the devoted nations. See Deut. xx. 15. They depended on God's providence to give them success.
(2.) As the seed of praying Jacob, they cried unto God, especially in the battle, when perhaps, at first, they were in danger of being overpowered. See the like done, 2 Chron. xiii. 14. In distress, God expects we should cry to him; he distrains upon us for this tribute, this rent. In our spiritual conflicts, we must look up to heaven for strength; and it is the believing prayer that will be the prevailing prayer.

3. We are told what success they had: God was entreated of them, though need drove them to him; so ready is he to hear and answer prayer. They were helped against their enemies; for God never yet failed any that trusted in him. And then they routed the enemy's army, though far superior in number to theirs, slew many (v. 22), took 100,000 prisoners, enriched themselves greatly with the spoil, and settled themselves in their country (v. 21, 22), and all this because the war was of God, undertaken in his fear and carried on in a dependence upon him. If the battle be the Lord's, there is reason to hope it will be successful. Then we may expect to prosper in any enterprise, and then only, when we take God along with us.

II. They shared, at length, in an inglorious captivity. Had they kept close to God and their duty, they would have continued to enjoy both their ancient lot and their new conquests; but they transgressed against the God of their fathers, v. 25. They lay upon the borders, and conversed most with the neighbouring nations, by which means they learned their idolatrous usages and transmitted the infection to the other tribes; for this God had a controversy with them. He was a husband to them, and no marvel that his jealousy burnt like fire when they went a whoring after other gods. Justly is a bill of divorce given to the adulteress. God stirred up the spirit of the kings of Assyria, first one and then another, against them, served his own purposes by the designs of those ambitious monarchs, employed them to chastise these revolters first, and, when that humbled them not, then wholly to root them out, v. 26. These tribes were first placed, and they were first displaced. They would have the best land, not considering that it lay most exposed. But those who are governed more by sense than by reason or faith in their choices may expect to fare accordingly.

Though Joseph and Judah shared between them the forfeited honours of the birthright, yet Levi was first of all the tribes, dignified and distinguished with an honour more valuable than either the precedency or the double portion, and that was the priesthood. That tribe God set apart for himself; it was Moses's tribe, and perhaps for his sake was thus favoured. Of that tribe we have an account in this chapter.

I. Their pedigree, the first fathers of the tribe (ver. 1-3), the line of the priests, from Aaron to the captivity (ver. 4-15), and of some other of their families, ver. 16-30.

II. Their work, the work of the Levites (ver. 31-48), of the priests, ver. 49-53.

III. The cities appointed them in the land of Canaan, ver. 54-81.

Display 1 Chronicles vi.1-30

The priests and Levites were more concerned than any other Israelites to preserve their pedigree clear and to be able to prove it, because all the honours and privileges of their office depended upon their descent. And we read of those who, though perhaps they really were children of the priests, yet, because they could not find the register of their genealogies, nor make out their descent by any authentic record, were, as polluted, put from the priesthood, and forbidden to eat of the holy things, Ezra ii. 62, 63. It is but very little that is here recorded of the genealogies of this sacred tribe.

I. The first fathers of it are here named twice, v. 1, 16. Gershom, Kohath, and Merari, are three names which we were very conversant with in the book of Numbers, when the families of the Levites were marshalled and had their work assigned to them. Aaron, and Moses, and Miriam, we have known much more of than their names, and cannot pass them over here without remembering that this was that Moses and Aaron whom God honoured in making them instruments of Israel's deliverance and settlement and figures of him that was to come, Moses as a prophet and Aaron as a priest. And the mention of Nadab and Abihu (though, having no children, there was no occasion to bring them into the genealogy) cannot but remind us of the terrors of that divine justice which they were made monuments of for offering strange fire, that we may always fear before him.

2. The line of Eleazar, the successor of Aaron, is here drawn down to the time of the captivity, v. 4-15. It begins with Eleazar, who came out of the house of bondage in Egypt, and ends with Jehozadak, who went into the house of bondage in Babylon. Thus, for their sins, they were left as they were found, which might also intimate that the Levitical priesthood did not make anything perfect, but this was to be done by the bringing in of a better hope. All these here named were not high priests; for, in the time of the judges, that dignity was, upon some occasion or other, brought into the family of Ithamar, of which Eli was; but in Zadok it returned again to the right line. Of Azariah it is here said (v. 10), He it is that executed the priest's office in the temple that Solomon built. It is supposed that this was that Azariah who bravely opposed the presumption of king Uzziah when he invaded the priest's office (2 Chron. xxvi. 17, 18), though he ventured his neck by so doing. This was done like a priest, like one that was truly zealous for his God. He that thus boldly maintained and defended the priest's office, and made good its barriers against such a daring insult, might well be said to execute it; and this honour is put upon him for it; while Urijah, one of his successors, for a base compliance with King Ahaz, in building him an idolatrous altar, has the disgrace put upon him of being left out of this genealogy, as perhaps some others are. But some think that this remark upon this Azariah should have been added to his grandfather of the same name (v. 9), who was the son of Ahimaaz, and that he was the priest who first officiated in Solomon's temple.

3. Some other of the families of the Levites are here accounted for. One of the families of Gershom (that of Libni) is here drawn down as far as Samuel, who had the honour of a prophet added to that of a Levite. One of the families of Merari (that of Mahli) is likewise drawn down for several descents, v. 29, 30.

Display 1 Chronicles vi.31-53

When the Levites were first ordained in the wilderness much of the work then appointed them lay in carrying and taking care of the tabernacle and the utensils of it, while they were in their march through the wilderness. In David's time their number was increased; and, though the greater part of them was dispersed all the nation over, to teach the people the good knowledge of the Lord, yet those that attended the house of God were so numerous that there was not constant work for them all; and therefore David, by special commission and direction from God, new-modelled the Levites, as we shall find in the latter part of this book. Here we are told what the work was which he assigned them.

I. Singing-work, v. 31. David was raised up on high to be the sweet psalmist of Israel (2 Sam. xxiii. 1), not only to pen psalms, but to appoint the singing of them in the house of the Lord (not so much because he was musical as because he was devout), and this he did after that the ark had rest. While that was in captivity, obscure, and unsettled, the harps were hung upon the willow-trees: singing was then thought unseasonable (when the bridegroom is taken away they shall fast); but the harps being resumed, and the songs revived, at the bringing up of the ark, they were continued afterwards. For we should rejoice as much in the prolonging of our spiritual privileges as in the restoring of them. When the service of the ark was much superseded by its rest they had other work cut out for them (for Levites should never be idle) and were employed in the service of song. Thus when the people of God come to the rest which remains for them above they shall take leave of all their burdens and be employed in everlasting songs. These singers kept up that service in the tabernacle till the temple was built, and then they waited on their office there, v. 32. When they came to that stately magnificent house they kept as close both to their office and to their order as they had done in the tabernacle. It is a pity that the preferment of the Levites should ever make them remiss in their business. We have here an account of the three great masters who were employed in the service of the sacred song, with their respective families; for they waited with their children, that is, such as descended from them or were allied to them, v. 33. Heman, Asaph, and Ethan, were the three that were appointed to this service, one of each of the three houses of the Levites, that there might be an equality in the distribution of this work and honour, and that every one might know his post, such an admirable order was there in this choir service.

1. Of the house of Kohath was Heman with his family (v. 33), a man of a sorrowful spirit, if it be the same Heman that penned the 88th psalm, and yet a singer. He was the grandson of Samuel the prophet, the son of Joel, of whom it is said that he walked not in the ways of Samuel (1 Sam. viii. 2, 3); but it seems, though the son did not, the grandson did. Thus does the blessing entailed on the seed of the upright sometimes pass over one generation and fasten upon the next. And this Heman, though the grandson of that mighty prince, did not think it below him to be a precentor in the house of God. David himself was willing to be a door-keeper. Rather we may look upon this preferment of the grandson in the church as a recompense for the humble modest resignation which the grandfather made of his authority in the state. Many such ways God has of making up his people's losses and balancing their disgraces. Perhaps David, in making Heman the chief, had some respect to his old friend Samuel.

2. Of the house of Gershom was Asaph, called his brother, because in the same office and of the same tribe, though of another family. He was posted on Heman's right hand in the choir, v. 39. Several of the psalms bear his name, being either penned by him or tuned by him as the chief musician. It is plain that he was the penman of some psalms; for we read of those that praised the Lord in the words of David and of Asaph. He was a seer as well as a singer, 2 Chron. xxix. 30. His pedigree is traced up here, through names utterly unknown, as high as Levi, v. 39-43.

3. Of the house of Merari was Ethan (v. 44), who was appointed to Heman's left hand. His pedigree is also traced up to Levi, v. 47. If these were the Heman and Ethan that penned the 88th and 89th psalms, there appears no reason here why they should be called Ezrahites (see the titles of those psalms), as there does why those should be called so who are mentioned ch. ii. 6, and who were the sons of Zerah.

II. There was serving-work, abundance of service to be done in the tabernacle of the house of God (v. 48), to provide water and fuel,--to wash and sweep, and carry out ashes,--to kill, and flay, and boil the sacrifices; and to all such services there were Levites appointed, those of other families, or perhaps those that were not fit to be singers, that had either no good voice or no good ear. As every one has received the gift, so let him minister. Those that could not sing must not therefore be laid aside as good for nothing; though they were not fit for that service, there was other service they might be useful in.

III. There was sacrificing-work, and that was to be done by the priests only, v. 49. They only were to sprinkle the blood and burn the incense; as for the work of the most holy place, that was to be done by the high priest only. Each had his work, and they both needed one another and both helped one another in it. Concerning the work of the priests we are here told,

1. What was the end they were to have in their eye. They were to make an atonement for Israel, to mediate between the people and God; not to magnify and enrich themselves, but to serve the public. They were ordained for men.

2. What was the rule they were to have in their eye. They presided in God's house, yet must do as they were bidden, according to all that God commanded. That law the highest are subject to.

Display 1 Chronicles vi.54-81

We have here an account of the Levites' cities. They are here called their castles (v. 54), not only because walled and fortified, and well guarded by the country (for it is the interest of every nation to protect its ministers), but because they and their possessions were, in a particular manner, the care of the divine providence: as God was their portion, so God was their protection; and a cottage will be a castle to those that abide under the shadow of the Almighty. This account is much the same with that which we had, Josh. xxi. We need not be critical in comparing them (what good will it do us?) nor will it do any hurt to the credit of the holy scripture if the names of some of the places be not spelt just the same here as they were there. We know it is common for cities to have several names. Sarum and Salisbury, Salop and Shrewsbury, are more unlike than Hilen (v. 58) and Holon (Josh. xxi. 15), Ashan (v. 59) and Ain (Josh. xxi. 16), Alemeth (v. 60) and Almon (Josh. xxi. 18); and time changes names. We are only to observe that in this appointment of cities for the Levites God took care,

1. For the accomplishment of dying Jacob's prediction concerning this tribe, that it should be scattered in Israel, Gen. xlix. 7.

2. For the diffusing of the knowledge of himself and his law to all parts of the land of Israel. Every tribe had Levites' cities in it; and so every room was furnished with a candle, so that none could be ignorant of his duty but it was either his own fault or the Levites'.

3. For a comfortable maintenance for those that ministered in holy things. Besides their tithes and offerings, they had glebe-lands and cities of their own to dwell in. Some of the most considerable cities of Israel fell to the Levites' lot. Every tribe had benefit by the Levites, and therefore every tribe must contribute to their support. Let him that is taught in the word communicate to him that teacheth, and do it cheerfully.

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. vii.

Display 1 Chronicles vii.1-19

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. xlix. 14), an industrious tribe, that minded their country business very closely and rejoiced in their tents, Deut. xxxiii. 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. xxiv. But I rather think it refers to some other computation that was made, perhaps among themselves, because it is said (1 Chron. xxvii. 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. xlix. 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. xlvi. 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. xlvi. 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. v. 23, &c. 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. xii. 11. Jair perhaps, who was of Manasseh (Judg. x. 3), was the man.

Display 1 Chronicles vii.20-40

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. xlviii. 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. xxiii. 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. iv. 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. xc. 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. iii. 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.

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. x. 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. ix. 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.

Display 1 Chronicles viii.1-32

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

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

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

4. Here is mention of one Ehud (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. iii. 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. vii. 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. xi. 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.

Display 1 Chronicles viii.33-40

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. ix. 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. xiv. 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. xx. 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.

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.

Display 1 Chronicles ix.1-13

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. i. 11), and that they should be one nation again, Ezek. xxxvii. 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. iii. 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.

Display 1 Chronicles ix.14-34

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. lxxxiv. 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, &c., 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. iv. 8. Blessed are those that dwell in thy house; they will be still praising thee.

Display 1 Chronicles ix.35-44

These verses are the very same with ch. viii. 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. viii. 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.

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.

Display 1 Chronicles x.1-7

This account of Saul's death is the same with that which we had, 1 Sam. xxxi. 1, &c. 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. xxvi. 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.

Display 1 Chronicles x.8-14

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. xxviii. 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.

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.

Display 1 Chronicles xi.1-9

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. ii. 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."

Display 1 Chronicles xi.10-47

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. xxiii. 8, &c. 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. xxiii. 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. xxiii. 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.

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.

Display 1 Chronicles xii.1-22

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. xx. 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 (